TAFSIR IBN KATHIR
(ABRIDGED)
The Qur'an is the revelation of Allah’s Own Words
for the guidance of His creatures. Since the Qur’an is
the primary source of Islamic teachings, the correct
understanding of the Qur’an is necessary for every
Muslim. The Tafsir of Ibn Kathir is the most renowned
and accepted explanation of the Qur’an in the entire
world. In it one finds the best presentation of Hadiths,
History, and scholarly commentary.
Darussalam is proud to present for the first time this
abridged version of Tafsir Ibn Kathir, which is free
from unauthentic Hadiths.
(ABRIDGED)
VOLUME 1
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TAFSIR IBN KATHIR
(ABRIDGED)
VOLUME 1
Parts 1 and 2 (Surat Al-Fatihah to
Verse 252 of Surat Al-Baqarah)
ABRIDGED BY
A GROUP OF SCHOLARS UNDER THE SUPERVISION OF
SHAYKH SAFI Li R- RAH MAN AL-MUBARAKPURI
DARUSSALAM
GLOBAL LEADER IN ISLAMIC BOOKS
Riyadh • Jeddah • Al-Khobar • Sharjah
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In the Name of Allah
The Most Beneficent, the Most Merciful
Publishers Note
Tafsir Al-Qur’an Al-‘Azim, which is famous by the title Tafsir
Ibn Kathir, by Al-Hafiz Abu Al-Fida’ *Imad Ad-Din Ismail bin
‘Umar bin Kathir Al-Qurashi Al-Busrawi (d. 774 H.), is the most
popular interpretation of the Qur’an in the Arabic language, and
the majority of the Muslims consider it to be the best source
based on Qur’an and Sunnah. This Arabic work spans three
thousand and two hundred pages in four volumes. To cover all
of the references, Ibn Kathir has also collected some weak
Hadiths and Israelitish stories. Some repetitions also occur in it,
as and when the topics required these.
As Darussalam has made a policy to publish only such works
which are based on Qur’an and authentic Hadiths we appointed a
board of Islamic scholars to summarize Tafsir Ibn Kathir in the
original Arabic language. Shaykh Abu AI-Ashbal Ahmad Shagif of
Rabitah Al-‘Alam Al-Islami, Makkah, and Shaykh Safi-ur-Rahman
Al-Mubarakpuri, Head of the Research Committee of Darussalam
worked with a team of other scholars for about two years on this
project. We published this summarized version in the Arabic
language titled as Al-Misbah Al-Mumr fi TahdhXb Tafsir Ibn Kathir.
This summarized version was prepared for the sole purpose
of translation into all the major languages of the world. First
of all, it is being presented in the English language as it is the
most widely written and spoken in the world.
To translate a book in another language is a task requiring great
skill, and when it comes to the translation of Tafsir and Hadith,
then it becomes a greater responsibility, requiring the skills of
both languages and the knowledge of religion and religious terms.
The help, advice, guidance and cooperation of many persons was
sought for the various steps of the project. The translation was
done by Mr. Jalal Abualrub (USA), Mr. Nasir Khitab, his wife Mrs.
Huda Khitab (Canada), Mr. Aqeel Walker (USA), Dr. Muhammad
Al-Jibali (USA) and Mr. Sami Ayoub (USA). The translation was
edited by Mr. Abu Khaliyl (USA), Mr. Muhammad Farooq
(Pakistan), Mr. Abdul Ahad (India) Mrs. Jalal Abualrub (USA), Mr.
Abdul-Munlm (Egypt), Mr. Sidheeque M.A. Veliankode (India),
Qari Muhammad Iqbal (Pakistan), Mr. Shakil Ahmad As-Salafi
(India) and Hafiz Abdul-Matin (Pakistan). Layout planning and
computer programing in an advanced publishing software was
voluntarily carried out by Mr. Muhammad Munawar (Pakistan).
6
Tafsir Ibn Kathir
The typesetting and correction of manuscript was done by Mr.
Abdus-Samad (India), Syed Aii Haider (India) and Mr. Hassan
Ajami (Egypt). Some valuable suggestions were made by Mr. Al-
Arabi bin Razduq (UK) and Mr. Omar Johnson (USA).
We have tried our best not to include any weak Hadith in
this presentation. All the authentic sayings of the Prophet jg|
have also been presented in the Arabic language along with
diacritics. The only sections of the Arabic that were not
translated are some discussions pertaining to Arabic words
which were not pertinent to the English readers, such
omissions are very few to mention. Topic headings were added
throughout the Tafsir to help the readers better understand the
discussion of the Verses of the Qur’an. The language and style
adopted for the translation is very plain and simple. The
translation of the meanings of the Verses is from the
translation of Dr. Muhammad Taqi-ud-Din Al-Hilali and Dr.
Muhammad Muhsin Khan published by Darussalam. The
editors have made some changes in it at some places where it
was necessary to comply with the Tafsir.
I am thankful to all the workers, helpers and advisers who
cooperated with us in the completion of this great project. And
I am especially thankful to Shaykh Safi-ur- Rahman Al-
Mubarakpuri, who is a great scholar of the time and from
whom all of us at Darussalam benefit seeking his advice and
valuable suggestions regarding our research projects and
problems. We have tried our best to make it a faultless work,
but human weakness may render any error in it. We ask the
readers to forgive us for such errors and to inform us of that
in order to remove it from the following editions.
In the whole project, the errors are from our side and from
Satan while all the good is from the blessings of Allah. If the
people benefit from this translation in the understanding of
the Qur’an, we will consider it a great blessing and we pray to
Allah for the best reward in the Hereafter.
Abdul-Malik Mujahid
General Manager
Darussalam Publications
Riyadh, March 2000
Contents
Publishers Note 5
Important Guidelines about the Authenticity of the
Reports and Quotations in the Tafsir of Ibn Kathir 19
The Biography of the Author, Ibn Kathir 21
Ibn Kathlr’s Teachers 21
Ibn Kathlr’s Students 22
Ibn Kathlr’s Books 23
Ibn Kathlr’s Death 24
Ibn Kathir’s Introduction 25
The Sources for Tafsir 29
Israelite Accounts and Tales 3 1
The Tafsir of the Tabi’in 32
Tafsir by mere Opinion 32
Explaining what One has Knowledge of, Silence otherwise 33
The Makkan and Madman Surahs 35
The Number of the Qur’anic Ayat 35
The Number of Words and the Letters of the Qur’an 35
Dividing the Qur’an into Parts 36
The Juzu’ or Chapter of the Qur’an 37
The Meaning of Sarah 37
The Meaning of Ayah 38
The Meaning of Kalimah 38
Does the Qur’an contain non-Arabic Words? 39
The Tafsir of Surat Al-Fatihah (Chapter 1) 41
The Meaning of Al-Fatihah and its Various Names 41
How many Ayat does Al-Fatihah contain? 42
The Number of Words and Letters in Al-Fatihah 42
The Reason it is called Umm Al-Kitab 43
Virtues of Al-Fatihah 43
Al-Fatihah and the Prayer 47
Reciting Al-Fatihah is required in Every Rak‘ah of
the Prayer 49
The Tafsir of IstVadhah (seeking Refuge) 50
Seeking Refuge before reciting the Qur’an 52
Seeking Refuge with Allah when One is Angry 54
Is the IstVadhah (seeking Refuge) required? 55
8 __ Tafsir lbn Kathir
Virtues of the Isti'cidhah 55
What does Isti'adhah mean? 56
Why the Devil is called Shaytan 57
The Meaning of Ar-Rajlm 58
Bismillah is the First Ayah of Al-Fatihah 59
Basmalah aloud in the Prayer 60
The Virtue of Al-Fatihah 63
Basmalah is recommended
before performing any Deed 64
The Meaning of “Allah” 65
The Meaning of ArRahman Ar-Rahim - the Most Gracious,
the Most Merciful 66
The Meaning of Al-Hamd 69
The Difference between Praise and Thanks 70
The Statements of the Salaf about Al-Hamd 70
The Virtues of Al-Hamd 71
Al before Hamd encompasses all Types of Thanks
and Appreciation for Allah 72
The Meaning of Ar-Rabb, the Lord 73
The Meaning of Al-‘Alamin 73
Why is the Creation called ‘Alam? 73
Indicating Sovereignty on the Day of Judgment 74
The Meaning of Yawm Ad-Din 75
Allah is Al-Malik (King or Owner) 75
The Meaning of Ad-Din 77
The Linguistic and Religious Meaning of ‘Ibadah . 77
The Merit of stating the Object of the Action before the
Doer of the Act, and the Merit of these Negations 78
Al-Fatihah indicates the Necessity of praising Allah.
It is required in every Prayer. 79
Tawhid Al-Uluhiyyah 80
Tawhid Ar-Rububiyyah 80
Allah called His Prophet |jg an ‘Abd 81
Encouraging the Performance of the Acts of Worship
during Times of Distress 81
Why Praise was mentioned First 82
The Meaning of Guidance mentioned in the Surah 83
The Meaning of As Sirat Al-Mustaqim, the Straight Path. 83
The Faithful ask for and abide by Guidance 85
The Summary of Al-Fatihah 89
The Bounties are because of Allah, not the Deviations 89
Contents
9
Saying Amin 9 1
Tafsir of Surat Al-Baqarah (Chapter 2) 95
The Virtues of Surat Al-Baqarah 95
Virtues of Surat Al-Baqarah and Surat Al ‘Imran 98
Surat Al-Baqarah was revealed in Al-Madlnah 100
The Discussion of the Individual Letters 102
The Letters at the Beginning of Surahs 102
These Letters testify to the Miraculous Qur’an 103
There is no Doubt in the Qur’an 105
Guidance is granted to Those Who have Taqwa 106
The Meaning of Al-Muttaqin 107
There are Two Types of Hidayah (Guidance) 108
Meaning of Taqwa 109
The Meaning of Iman 110
The Meaning of Al-Ghayb 111
Meaning of Iqamat As-Salah 113
The Meaning of “Spending” in this Ayah 114
The Meaning of Salah 115
Attributes of the Believers 116
Guidance and Success are awarded to the Believers 118
Meaning of Khatama 121
The Meaning of Ghishdwah 123
The Hypocrites 124
Meaning of Nifaq 124
The Beginning of Hypocrisy 124
The Tafsir of Ayah 2:8 125
The Meaning of ‘Disease’ in this Ayah 128
Meaning of Mischief 131
Types of Mischief that the Hypocrites commit 132
The Hypocrites’ Cunning and Deceit 135
Human and Jinn Devils 135
The Meaning of ‘Mocking’ 136
The Hypocrites suffering for their Plots 137
Meaning of “Leaves them increasing in their deviation
to wander blindly 137
The Example of the Hypocrites 141
Another Parable of the Hypocrites 142
Types of Believers and Types of Disbelievers 146
Types of Hearts 148
Tawhxd Al-Uluhiyyah 151
A Hadith with the same Meaning 152
IQ Tafstr Ibn Kathir
Signs of Allah’s Existence 155
The Message of Messenger of Allah sgg is True 156
The Challenge 1 57
Examples of the Miracle of the Qur’an 159
The Qur’an is the Greatest Miracle given to the Prophet jg 163
Meaning of ‘Stones’ 163
Jahannam (Hellfire) exists now 164
Rewards of Righteous Believers 167
The similarity between the Fruits of Paradise 168
The Wives of the People of Paradise are Pure 169
A Parable about the Life of This World 170
The Meaning of *Loss’ 176
Evidence of Allah’s Ability 178
The Beginning of the Creation 179
The Earth was created before Heaven 180
Spreading the Earth out after the Heavens were created 181
Adam and His Children inhabited the Earth, Generation
after Generation 182
The Obligation of appointing a Khalifah and some
related Issues 185
The Virtue of Adam over the Angels 187
Adam’s Virtue of Knowledge is demonstrated 191
Honoring Adam when the Angels prostrated before Him 193
Iblls was among Those ordered to prostrate before
Adam, although He was not an Angel 194
The Prostration was before Adam but the Obedience
was to Allah 194
Adam was honored again 196
Hawwa’ was created before Adam entered Paradise 196
Allah tests Adam 197
Adam was very Tall 199
Adam remained in Paradise for an Hour 199
A Doubt and a Rebuttal 200
Adam repents and supplicates to Allah 201
Encouraging the Children of Israel to embrace Islam 204
Israel is Prophet Ya'qub (Jacob) 204
Allah’s Blessings for the Children of Israel 205
Reminding the Children of Israel of Allah’s Covenant
with Them 206
The Prohibition of hiding the Truth and distorting It
with Falsehood 209
Contents 12
The Condemnation of commanding Others to
observe Righteousness while ignoring Righteousness 211
The Support that comes with Patience and Prayer 215
Reminding the Children of Israel that They were
preferred above the Other Nations 218
The Ummah of Muhammad si is Better than the
Children of Israel 219
Neither Intercession, Ransom, or Assistance will be
accepted on behalf of the Disbelievers 220
The Children of Israel were saved from Pharaoh and
His Army Who drowned 224
Fasting the Day of ‘Ashura* 227
The Children of Israel worshipped the Calf 228
The Children of Israel kill each other in Repentance 229
The Best among the Children of Israel ask to see Allah;
their subsequent Death and Resurrection 231
The Shade, the Manna and the Quail 233
The Virtue of Muhammad’s Companions over the
Companions of all Other Prophets 236
The Jews were Rebellious instead of Appreciative when
They gained Victory 237
Twelve Springs gush forth 242
The Children of Israel preferred Foods inferior to
Manna and Quails 243
Covering the Jews in Humiliation and Misery 245
Meaning of Kibr 246
Faith and doing Righteous Deeds equals Salvation
in all Times 247
The Meaning of Mu’min, or Believer 248
Why the Jews were called ‘Yahud’ 249
Why the Christians were called ‘Nasara’ 249
The SabVun or Sabians 250
Taking the Covenant from the Jews 251
The Jews breach the Sanctity of the Sabbath 253
The Monkeys and Swine that exist now are not
the Descendants of Those that were transformed 254
The Story of the murdered Israeli Man and the Cow 256
The Stubbornness of the Jews regarding the Cow; Allah
made the Matter difficult for Them 258
Bringing the murdered Man back to Life 260
The Harshness of the Jews 262
12
Tafsir Ibn Kathir
Solid Inanimate Objects possess a certain Degree
of Awareness 264
There was little Hope that the Jews Who lived during
the Time of the Prophet jg could have believed 267
The Jews knew the Truth of the Prophet |g, but disbelieved
in Him 269
The Meaning of ‘Ummi’ 271
The Explanation of Amani 272
Woe unto Those Criminals among the Jews 273
The Jews hope They will only remain in the Fire for
a Few Days 275
When Small Sins gather, They bring about Destruction 277
The Covenant that Allah took from the Children of Israel 279
The Terms of the Covenant and their Breach of It 283
The Arrogance of the Jews who denied and killed
Their Prophets 286
Jibril is Ruh Al-Qudus 288
The Jews tried to kill the Prophet jg 289
The Jews were awaiting the Prophet’s coming, but
They disbelieved in Him when He was sent 291
Although The Jews denied the Truth, They claimed
to be Believers! 296
The Jews rebel after Allah took Their Covenant and
raised the Mountain above Their Heads 298
Calling the Jews to invoke Allah to destroy the Unjust
Part y 300
Disbelievers wish They could live longer 303
The Jews are the Enemies of Jibril 304
Choosing Some Angels to believe in over Others is
Disbelief like choosing Some Prophets over Others 306
Proofs of Muhammad’s Prophethood 311
The Jews break Their Covenants 311
The Jews abandoned the Book of Allah and practiced
Magic 312
Magic existed before Sulayman (Solomon) 313
The Story of HarQt and Marat, and the Explanation that
They were Angels , 31 4
Learning Magic is Kufr 315
Causing a Separation between the Spouses is One of
the Effects of Magic 3 ig
Allah’s Appointed Term supercedes Everything 318
Contents 13
Manners in Speech 320
The extreme Enmity that the Disbelievers and the
People of the Book have against Muslims 323
The Meaning of Naskh 323
Naskh occurs even though the Jews deny it 326
The Prohibition of Unnecessary Questions 329
The Prohibition of following the Ways of the People
of the Book 332
The Encouragement to perform Good Deeds 335
The Hopes of the People of the Book 336
The Jews and Christians dispute among Themselves
out of Disbelief and Stubbornness 340
Of the Most Unjust are Those Who prevent People from
the Masjids and strive for their Ruin 343
The Good News that Islam shall prevail 345
Facing the Qiblah (Direction of the Prayer) 347
The Qiblah for the People of Al-Madlnah is what is
between the East and the West 349
Refuting the Claim that Allah has begotten a Son 350
Everything is within Allah’s Grasp 352
The Meaning of BadV 354
The Description of the Prophet jfg in the Tawrah 359
The Meaning of Correct Tildwah 362
Ibrahim Al-Khalil was an Imam for the People 366
What were the Words that Ibrahim was tested with? 368
The Unjust do not qualify for Allah’s Promise 370
The Virtue of Allah’s House 371
The Maqam of Ibrahim 373
The Command to Purify the House 377
Makkah is a Sacred Area 379
Ibrahim Invokes Allah to make Makkah an Area of Safety
and Sustenance 382
Building the Ka'bah and asking Allah to accept This Deed 386
The Story of rebuilding the House by Quraysh before
the Messenger of Allah jg| was sent as Prophet 39 1
The Dispute regarding Who should place the Black
Stone in Its Place 392
Ibn Az-Zubayr rebuilds Al-Ka'bah the way the
Prophet 3 H Wished 393
An Ethiopian will destroy the Ka'bah just before
the Last Hour 396
14 Tafsir Ibn Kathir
Al-Khalil’s Supplication 397
The Meaning of Manasik 399
Ibrahimss Supplication that Allah sends the Prophet jg 399
The Meaning of Al-Kitab wal-Hikmah 401
Only the Fools deviate from Ibrahim’s Religion 402
Adhering to Tawhid until Death 405
Ya'qub's Will and Testament to His Children upon His
Death 407
The Muslim believes in all that Allah revealed and
All the Prophets 411
Changing the Qiblah — Direction of the Prayer 418
The Virtues of Muhammad’s Nation 422
The Wisdom behind changing the Qiblah 425
The First Abrogation in the Qur’an was about the Qiblah 429
Is the Qiblah the Ka*bah itself or its General Direction?430
The Jews had Knowledge that the (Muslim) Qiblah would
later be changed 430
The Stubbornness and Disbelief of the Jews 431
The Jews know that the Prophet sg is True, but they hide
the Truth 433
Every Nation has a Qiblah 434
Why was changing the Qiblah mentioned Thrice? 436
The Wisdom behind abrogating the Previous Qiblah 437
Muhammad’s Prophecy is a Great Bounty from Allah 439
The Virtue of Patience and Prayer 442
The Life enjoyed by Martyrs 443
The Believer is Patient with the Affliction and thus
gains a Reward 444
The Virtue of asserting that We all belong to Allah,
during Afflictions 447
The Meaning of “it is not a sin” in the Ayah 448
The Wisdom behind legislating Sa*i between As-Safa
and Al-Marwah 450
The Eternal Curse for Those Who hide Religious
Commandments 452
Cursing the Disbelievers is allowed 455
The Proofs for Tawhid 457
The Condition of the Polytheists in this Life and the
Hereafter 460
The Order to eat the Lawful Things, and the
Prohibition of following the Footsteps of Shaytan 465
Contents
15
The Polytheist imitates Other Polytheists 467
The Disbeliever is just like an Animal 468
The Command to eat Pure Things and the
Explanation of the Prohibited Things 469
The Prohibited is Allowed in Cases of Emergency 472
Criticizing the Jews for concealing what Allah revealed 475
Al-Birr (Piety, Righteousness) 478
The Command and the Wisdom behind the Law of
Equality 484
The Benefits and Wisdom of the Law of Equality 490
Including Parents and Relatives in the Will was
later abrogated 490
The Will for the Relatives that do not qualify as
Inheritors 491
The Will should observe Justice 492
The Virtue of Fairness in the Will 494
The Order to Fast 495
The various Stages of Fasting 496
The Fidyah (Expiation) for breaking the Fast is for the
Old and the Ailing 497
The Virtue of Ramadan and the Revelation of the Qur’an
in it. 499
The Virtues of the Qur’an 499
The Obligation of Fasting Ramadan 500
Several Rulings concerning the Fast 501
Ease and not Hardship 502
Remembering Allah upon performing the Acts of Worship 503
Allah hears the Servant’s Supplication 505
Allah accepts the Invocation 506
Three Persons whose Supplication will not be rejected 507
Eating, Drinking and Sexual Intercourse are allowed
during the Nights of Ramadan. 509
Time for Suhur 511
Suhur is recommended 513
There is no Harm in beginning the Fast while
Junub (a state of major ritual impurity) 515
Fasting ends at Sunset 516
Prohibition of Uninterrupted Fasting (Wlsdl) 517
The Rulings of 1‘tikaf 518
Bribery is prohibited and is a Sin 522
The Judge’s Ruling does not allow the Prohibited
16 Tafsir Ibn Katlur
or prohibit the Lawful 522
The Crescent Moons 524
Righteousness Comes from Taqwa 524
The Command to fight Those Who fight Muslims and
killing Them wherever They are found 526
The Prohibition of mutilating the Dead and stealing
from the Captured Goods 527
Shirk is worse than Killing 528
Fighting in the Sacred Area is prohibited, except in
Self-Defense 529
The Order to Fight until there is no More Fitnah 531
Fighting during the Sacred Months is Prohibited,
except in Self-Defense 534
The Command to spend in the Cause of Allah 536
The Command to complete Hajj and ‘Umrah 539
If One is prevented while in Route, He slaughters
the Sacrifice, shaves his Head and ends Ihram 541
Whoever shaved his Head during Ihram, will have to
pay the Fidyah 544
Tamattu * during Hajj 545
Whoever performs Tamattu * should fast Ten Days
if He does not have a Hady 547
The Residents of Makkah do not perform Tamattu * 550
When does Ihram for Hajj start 551
The Months of Hajj 553
Prohibition of Rafath (Sexual Intercourse) During Hajj 554
The Prohibition of Fustiq during Hajj 555
The Prohibition of arguing during Hajj 557
The Encouragement for Righteous Deeds and to
bring Provisions for Hajj 557
The Provisions of the Hereafter 558
Commercial Transactions during Hajj 559
Standing at ‘Arafat 560
The Time to leave ‘Arafat and Al-Muzdalifah 562
Al-Mash‘ar Al-Haram 563
The Order to stand on ‘Arafat and to depart from it 564
Asking Allah for His Forgiveness 565
The Order for Remembrance of Allah and seeking
Good in this Life and the Hereafter upon completing
the Rites of Hajj 567
Remembering Allah during the Days of Tashrxq
Contents 27
Days of Eating and Drinking 572
The Appointed Days 573
The Characteristics of the Hypocrites 575
Rejecting Advice is Characteristic of the Hypocrites 579
The Sincere Believer prefers pleasing Allah 579
Entering Islam in its Entirety is obligated 581
Do not delay embracing the Faith 583
The Punishment for changing Allah’s Favor and mocking
the Believers 585
Disputing, after the Clear Signs have come, indicates
Deviation 588
Victory only comes after succeeding in the Trials 591
Who deserves the Nafaqah (Spending or Charity) 595
Jihad is made Obligatory 596
The Nakhlah Military Manuvers, and the Ruling on
Fighting During the Sacred Months 598
The Gradual Prohibition of Khamr (Alchoholic Drink) 604
Spending whatever One could spare of his Money on
Charity 607
Maintaining the Orphan’s Property 609
The Prohibition of marrying Mushrik Men and Women 61 1
Sexual Intercourse with Menstruating Women is
prohibited 615
Anal Sex is prohibited 618
The Reason behind revealing Allah’s Statement: “Your
Wives are a Tilth for You”. 618
The Prohibition of swearing to abandon a Good Deed 624
The Laghw (Unintentional) Vows 626
The fld’ and its Rulings 628
The ‘Iddah (Waiting Period) of the Divorced Woman 630
The Meaning of Al-Quru’ 631
A Woman’s Statement about Menses and Purity is
to be accepted 632
The Husband has the Right to take back his Divorced
Wife during the * Iddah (Waiting Period) 632
The Rights the Spouses have over Each Other 633
The Virtue Men have over Women 634
Divorce is Thrice 635
Taking back the Mahr (Dowry) 637
Allowing Khul' and the Return of the Mahr in that Case 637
The * Iddah (Waiting Period) for the Khul* 639
18 Tafsir Ibn Kathir
Transgressing the set limits of Allah is an Injustice 639
Pronouncing Three Divorces at the same Time is
Unlawful 640
The Wife cannot be taken back after the Third Divorce 640
The Curse on the Participants of Tahltt/Halalah 642
When does a Woman who was divorced Three
Times become Eligible for Her First Husband 643
Being Kind to the Divorced Wife 644
The Wall (Guardian) of the Divorced Woman should
not prevent Her from going back to Her Husband 647
There is no Marriage without a Wall (for the Woman) 647
The Reason behind revealing the Ayah (2:232) 648
The Suckling Period is only Two Years 650
Suckling beyond the Two Years 652
Suckling for Monetary Compensation 652
No Darar (Harm) or Dirar (Revenge) 653
Fitam (weaning) occurs by Mutual Consent 654
The 'Iddah (Waiting Period) of the Widow 656
The Wisdom behind legislating the ‘Iddah 657
The ‘Iddah of the Slave Mother whose Master dies 658
Mourning is required during the ‘Iddah of Death 658
Mentioning Marriage indirectly during the ‘Iddah 660
Divorce before consummating the Marriage 664
The Mut‘ah (Gift) at the time of Divorce 664
The Wife gets half of Her Mahr if She is divorced
before the Marriage is consummated 665
The Middle Prayer 668
The Proof that the ‘Asr Prayer is the Middle Prayer 669
The Prohibition of speaking during the Prayer 671
The Fear Prayer 672
Prayer during the Times of Peace is performed normally 673
Ayah (2:240) was abrogated 675
The Necessity of the Mut‘ah (Gift) at the Time of
Divorce 679
The Story of the Dead People 680
Abandoning Jihad does not alter Destiny 683
The Good Loan and its Reward 684
The Story of the Jews Who sought a King to be appointed
over Them 686
Important Guidelines about the
Authenticity of the Reports and Quotations
in the Tafslr of Ibn Kathlr
Reports from the Companions of the Messenger of Allah ^
Reports that are attributed to the Companions of Allah’s
Messenger ig are commonly used for additional explanation of
the meanings of the Qur’an. As for those quotes that Ibn Kathlr
mentions in passing, these quotes may, or may not be
authentically attributed to them. Wherever it is mentioned that
one of them said something, and that statement contradicts
other clearly authentic texts, then such statements can not be
held as an evidence against what is known to be authentic.
Additional information in this regard is found in the
Introduction of Ibn Kathlr.
Incomplete Chains of Narration
The following is a list of common incomplete chains of
narrations that Al-Hafiz Ibn Kathlr often quotes.
- ‘Ali bin Abi Talhah (Al-Walibi) reported that Ibn ‘Abbas said...
- (‘Atiyah) Al-‘Awfi reported that Ibn ‘Abbas said...
- Ad-Dahhak from Ibn ‘Abbas.
- As-Suddi reported from Abu Malik and Abu Salih from Ibn
‘Abbas, Ibn Mas‘ud and (or] some men among the
Companions.
- Al-Hasan Al-Basri reporting from or about the Prophet jg.
- Qatadah reporting from or about the Prophet jg.
All narrations coming from these chains are unauthentic
according to the Sciences of Hadith. Their meanings, however,
may be correct as understood by authentic texts, and for this
reason they are commonly referenced.
Reports from the Followers of the Companions and
Those who follow Them
The following is a list of those who did not see the Prophet
jg, but they report from Companions of the Prophet jg, while
20
Tafsir Ibn Kathir
often they themselves are quoted for Tafsir. Reports that are
attributed to them are used as additional support in
understanding certain issues by Ibn Kathir. Such quotes may
or may not be authentically attributed to them. Wherever it is
mentioned that one of them said something, and that
statement contradicts other clearly authentic texts, then such
statements can not be held as evidence against the authentic
evidence.
Abu Al-‘Aliyah, Said bin Jubayr, Said bin Al-Musayyib,
‘Ata’ (bin Abi Rabah), ‘Ata’ Al-Khurasani, Muqatil bin Hayy&n,
Ar-Rabl‘ bin Anas, Ash-Shahi, Qatadah, Mujahid, Ikrimah,
Ad-Dahhak, ‘Abdur- Rahman bin Zayd bin Aslam (Ibn Zayd),
Ibn Jurayj.
Other Scholars alter the Companions
The following are some scholars that Ibn Kathir often quotes
from. Since these scholars are not well-known to the average
English reader, one should beware that their own statements
about the Prophet tg, his Companions, or circumstances
surrounding the Qur’an’s revelation, are not to be considered
as important as authentically narrated texts.
Wakl‘, Sufyan Ath-Thawri, Muhammad bin Ishaq, Ibn
‘Atiyah, Ibn Abi Hatim, Ibn Jarir (At-Tabari).
The Biography of the Author, I bn Kathlr
By the Honored Shaykh ‘Abdul-Qadir Al-Ama’ut, may Allah
protect him.
He is the respected Imam, Abu Al-Fida’, Imad Ad-DIn Ismail
bin Umar bin Kathlr Al-Qurashi Al-Busrawi - Busraian in
origin; Dimashqi in training, learning and residence.
Ibn Kathlr was bom in the city of Busra in 701 H. His father
was the Friday speaker of the village, but he died while Ibn
Kathlr was only four years old. Ibn Kathlr’s brother, Shaykh
Abdul-Wahhab, reared him and taught him until he moved to
Damascus in 706 H., when he was five years old.
Ibn Kathir’s Teachers
Ibn Kathlr studied Fiqh - Islamic jurisprudence - with
Burhan Ad-Din, Ibrahim bin ‘Abdur-Rahman Al-Fizari, known
as Ibn Al-Firkah (who died in 729 H). Ibn Kathlr heard
Hadiths from Isa bin Al-Mutim, Ahmad bin Abi Tabb, (Ibn
Ash-Shahnah) (who died in 730 H), Ibn Al-Hajjar, (who died in
730 H), and the Hadith narrator of Ash-Sham (modem day
Syria and surrounding areas); Baha Ad-Din AI-Qfisim bin
Muzaffar bin ‘Asakir (who died in 723 H), and Ibn Ash-Shlrazi,
Ishaq bin Yahya Al-Ammuddi, also known as ‘Afif Ad-DIn, the
Zahiriyyah Shaykh who died in 725 H, and Muhammad bin
Zarrad. He remained with Jamal Ad-DIn, YQsuf bin Az-Zaki Al-
Mizzi who died in 724 H, he benefited from his knowledge and
also married his daughter. He also read with Shaykh Al-Islam,
Taqi Ad-DIn Ahmad bin ‘Abdui-Hallm bin ‘Abdus-Salam bin
Taymiyyah who died in 728 H. He also read with the Imam
Hafiz and historian Shams Ad-DIn, Muhammad bin Ahmad
bin Uthman bin Qaymaz Adh-Dhahabi, who died in 748 H.
Also, Abu Mfisa Al-Qarafai, Abu Al-Fath Ad-Dabbusi and ‘Ali
bin Umar As-Suwani and others who gave him permission to
transmit the knowledge he learned with them in Egypt.
In his book, Al-Mu’jam Al-Mukhtas, AI-Hafiz Adh-Dhahabi
wrote that Ibn Kathlr was, “The Imam, scholar of
jurisprudence, skillful scholar of Hadith, renowned Faqth and
scholar of Tafsir who wrote several beneficial books.”
22
Tafsir Ibit Kathir
Further, in Ad-Durar Al-Kaminah, Al-Hafiz Ibn Hajar Al-
Asqalani said, “Ibn Kathlr worked on the subject of the Hadith
in the areas of texts and chains of narrators. He had a good
memory, his books became popular during his lifetime, and
people benefited from them after his death.”
Also, the renowned historian Abu Al-Mahasin, Jamal Ad-Din
YQsuf bin Sayf Ad-Din (Ibn Taghri Bardi), said in his book, Al-
Manhal As-Safi, “He is the Shaykh, the Imam, the great
scholar Imad Ad-Din Abu Al-Fida’. He learned extensively and
was very active in collecting knowledge and writing. He was
excellent in the areas of Fiqh, Tafsir and Hadith. He collected
knowledge, authored (books), taught, narrated Hadiths and
wrote. He had immense knowledge in the fields of Hadith,
Tafsir, Fiqh, the Arabic language, and so forth. He gave
Fatwas (religious verdicts) and taught until he died, may Allah
grant him mercy. He was known for his precision and vast
knowledge, and as a scholar of history, Hadith and Tafsir.”
Ibn Kathlr’s Students
Ibn Flajji was one; of Ibn Kathlr’s students, and he described
Ibn Kathlr: “He had the best memory of the Hadith texts. He
also had the most knowledge concerning the narrators and
authenticity, his contemporaries and teachers admitted to
these qualities. Every time I met him I gained some benefit
from him.”
Also, Ibn Al-lmad Al-Hanbali said in his book, Shadharat
Adh-Dhahab, “He is the renowned Hafiz Imad Ad-Din, whose
memory was excellent, whose forgetfulness was miniscule,
whose understanding was adequate, and who had good
knowledge in the Arabic language.” Also, Ibn Habib said about
Ibn Kathlr, “He heard knowledge and collected it and wrote
various books. He brought comfort to the ears with his Fatw&s
and narrated Hadiths and brought benefit to other people. The
papers that contained his Fatwas were transmitted to the
various (Islamic) provinces. Further, he was known for his
precision and encompassing knowledge.”
Ibn Kathir’s Books
1 - One of the greatest books that Ibn Kathir wrote was his
23
The Biography of the Author. Ibn Kathir
Tafsir of the Noble Qur’an, which is one of the best Tafsirs
that rely on narrations [of Hadiths, the Tafsir of the
Companions, etc.]. The Tafsir by Ibn Kathir was printed many
times and several scholars have summarized it.
2- The History Collection known as Al-Bidayah, which was
printed in 14 volumes under the name Al-Bidayah wan-
Nihayah, and contained the stories of the Prophets and
previous nations, the Prophet’s Sirah (life story) and Islamic
history until his time. He also added a book Al-Fitan, about
the Signs of the Last Hour.
3- At-TakmU fi Ma'rifat Ath-Thiqat wa Ad-Du‘afa wal Majahil
which Ibn Kathir collected from the books of his two Shaykhs
Al-Mizzi and Adh-Dhahabi; Al-Kamal and Mizan Al-I'tiddL He
added several benefits regarding the subject of Al-Jarh and At-
TadiL
4- Al-Hadi was-Sunan fi Ahadith Al-Masanid was-Sunan
which is also known by, JamV Al-Masanid. In this book, Ibn
Kathir collected the narrations of Imams Ahmad bin Hanbal,
Al-Bazzar, Abu Yala Al-Mawsili, Ibn Abi Shaybah and from the
six collections of Hadith: the Two Sahihs [Al-Bukhari and
Muslim) and the Four Sunan [Abu Dawud, At-Tirmidhi, An-
Nasal and Ibn Majah). Ibn Kathir divided this book according
to areas of Fiqh.
5 - Tabaqat Ash-Shafiyah which also contains the virtues of
Imam Ash-Shafi.
6- Ibn Kathir wrote references for the Hadiths of Adillat At-
Tanbih, from the Sha.fi school of Fiqh.
7- Ibn Kathir began an explanation of Sahih Al-Bukhari, but
he did not finish it.
8- He started writing a large volume on the Ahkam (Laws),
but finished only up to the Hajj rituals.
9- He summarized Al-Bayhaqi’s Al-MadkhaL Many of these
books were not printed.
10- He summarized ‘Ulum Al-Hadith, by Abu ‘Amr bin As-
Salah and called it Mukhtasar ‘Ulum Al-Hadith. Shaykh Ahmad
Shakir, the Egyptian Muhaddith, printed this book along with
his commentary on it and called it Al-Ba‘th Al-Hathith ft Sharh
Mukhtasar ‘Ulum Al-Hadith.
11- As-Sirah An-Nabawiyyah, which is contained in his book
Al-Bidayah, and both of these books are in print.
24 Tafsir Ibn Kathir
12- A research on Jihad called Al-Ijtihad fi Talabi Al-Jihad,
which was printed several times.
Ibn Kathir’ s Death
Al-Hafiz Ibn Hajar Al-Asqalani said, “Ibn Kathir lost his sight
just before his life ended. He died in Damascus in 774 H.”
May Allah grant mercy upon Ibn Kathir and make him
among the residents of His Paradise.
Introduction
25
Sgfi - _ 0 i>\
Ibn KathTr's Introduction
All praise is due to Allah, Who started His Book by saying,
4A// praise is due to Allah, the Lord of all that exists. The
Most Gracious, the Most Merciful. The Owner of the Day of
Recompense } ( Al-Fatihah 1:2-4)
and Who began His creation with the Hamd (His praise and
appreciation), by saying,
rvA *jj >- ^ -*- 1 jy!(j ju. tfjii ji 1 ' t-i ^
iAll praise and thanks be to Allah, Who created the heavens
and the earth, and originated the darkness and the light; yet
those who disbelieve hold others equal to their Lord} ( Al-An'am
6 : 1 ),
and ended it with the Hamd, by saying, after mentioning the
destination of the people of Paradise and the people of the Fire,
jij jit
&
J£L(
iAnd you will see the angels surrounding the Throne (of
Allah), glorifying their Lord with praise. And judgement will
be made between them (creatures) with the truth. And it will be
said, “ All praise and thanks be to Allah, the Lord of all that
exists."} (39:75).
And similarly,
i 45 cLVt 4 523 % 4\ 4 V & %}
iHe is Allah, there is no Halt except for Him, His is the praise
in the beginning and in the end, His is the judgement and to
Him shall you (all) return.} (28:70)
Verily, all thanks are due to Allah in the beginning and in
26
Tafsir Ibn Kathir
the end, for what He has created and what He shall create.
Allah is the One praised for all things, just as the praying
person says, “O Allah, Yours is the praise, praise that fills the
heavens, the earth and whatever You will after that.”* 1 *
All the thanks are due to Allah Who sent His Messengers,
whom He described as,
fi.t Kit
^Bearers of good news, and wamers, so that mankind would
have no plea against Allah after the (coming of) Messengers .}
{An-Nisa’ 4:165)
and ended them with the unlettered, Arabian, Makkan Prophet
who guides to the clear straight path. Allah sent the Prophet
Muhammad jg to all of His creation - the Jinns and mankind -
from the time that his prophethood began until the
commencement of the Last Hour. Allah said.
v jfti 5 Mi % 4\ ’^=4\ &
'•Mm AMj -ffi y l •dl
4 Say (O Muhammad jg) : "0 mankind! Verily, I am the
Messenger sent to you all by Allah, the One to Wlwm the
dominion of the heavens and the earth belongs. There is no god
(worthy of worship) but He. It is He Wlw gives life and causes
death. So believe in Allah and His Messenger, the unlettered
Prophet, who believes in Allah and His Words, and follow him
so that you may be guided."} (Al-A‘raf 7:158) and,
M •* f
iThat by it, I may warn you and whoever it reaches} (Al-
An‘am 6:19).
Therefore, whether one is an Arab or non-Arab, black or red,
human or Jinn, whoever this Qur’an is conveyed to, it is a
warning for them all. This is why Allah said,
*** Al-Bukhari, Muslim and others have recorded Hadiths mentioning
this supplication .
Introduction
27
4But whoever rejects it among the groups (of other peoples), the
Fire will be their promised meeting place ^ (Hud 11:17).
Therefore, whoever disbelieves in the Qur’an among those
whom we mentioned, then, according to Allah, the Fire will be
their destination. Allah said,
iThen leave Me alone with those who deny this narration (the
Qur'an). We shall gradually punish them from where they
perceive not.} ( Nun 68:44).
Also, the Messenger of Allah said,
«/ was sent to the white and red.* Mujahid commented, “Meaning,
mankind and the Jinns.”^' Hence, Muhammad jig is the
Messenger to all creation, mankind and Jinn, conveying what
Allah revealed to him in the Glorious Book that,
4 Falsehood cannot come to it from before it or behind it, (it is)
sent down by the Wise, Worthy of all praise .} (Fussilat 41:42)
Therefore, the scholars are required to elaborate upon the
meanings of Allah’s Speech and to convey these meanings,
providing they seek them from their proper resources. The
scholars are required to learn and convey these meanings, just
as Allah said,
i\jj ‘jxSi 'tj o;GlJ ii iyjl S.J'
C SiS “-U ** 5XaR i*.
4(And remember) when Allah took a covenant from those who
were given the Scripture (Jews and Christians) to make it
known and clear to mankind, and not to hide it, but they threw
it away behind their backs, and purchased with it some
miserable gain! And indeed worst is that which they bought.}
(Al ‘Imran 3:187) and,
"Ij Jb~t 4 (*4^ <3^ ^ V-5 u!j p j j tj <j>( iUj& %(}
[ 1 |
Ahmad 5:145.
28
Tafsir Ibn Kathfr
42 -$ > 4 % 2 -^==$. }?.
4 Verily , those who purchase a small gain at the cost of Allah’s
covenant and their oaths, they shall have no portion in the
Hereafter (Paradise). Neither will Allah speak to them nor look
at them on the Day of Resurrection, nor will He purify them,
and they shall have a painful torment} ( Al Imran 3:77).
Allah criticized the People of the Scriptures - Jews and
Christians - who came before us, for ignoring Allah’s Book
that was revealed to them, and for acquiring and indulging in
the affairs of this life, all the while being distracted from what
they were commanded, that is, adhering to Allah’s Book.
We Muslims are thus required to refrain from doing what
Allah criticized the People of the Scriptures for, and to heed
what He commanded us; learning and comprehending the
Book of Allah, revealed to us, and to convey all that is in it.
Allah said,
oM #£ % -£\ U £ Cj $ $£ ££ j <41 jc &}
jl ifJci j c..i» JiV' at
jfitJ & £? Jfr\ £
iHas not the time, come for the hearts of those who believe (in
the Oneness of Allah - Islamic Monotheism) to be affected by
Allah's Reminder (this Qur'an), and that which has been
revealed of the truth, lest they become as those who received the
Scripture before, and the term was prolonged for them and so
their hearts were hardened? And many of them were Fdsiqun
(the rebellious, the disobedient to Allah) Know that Allah gives
life to the earth after its death! Indeed We have made clear the
Aydt to you, if you but understand} (57:16-17).
Hence, Allah’s mentioning this Ayah (57:17) after the Ayah
that preceded it, alerts us to the fact that just as He brings
life to the earth after it has died, He also softens the hearts
with faith and guidance after they become hard because of
committing sins and errors. We ask Allah to grant us this
good end, He is Most Kind, Most Generous.
Introduction
29
The Sources for Tafsir
If someone asks about the best methods of Tafsir, we reply
that the best method is to explain the Qur’an with the Qur’an
itself. What is mentioned in general terms in one place in the
Qur’an, is usually explained in another place. When one does
not find this easily, he should look to the Si. nnah because its
purpose is to explain the Qur’an and elaborate upon its
meanings. Allah said,
& % Sf Tc, Oilllf & Uyl
iSurely, We have sent down to you (O Muhammad jg) the
Book (this Qur'an) in truth that you might judge between men
by that which Allah has shown you, so be not a pleader for the
treacherous .> (4:105),
i
' + *** />/ 1 .
tfjjf S& Gy
iAnd We have not sent down the Book (the Qur'an) to you (O
Muhammad &), except that you may explain clearly unto them
those things in which they differ, and (as) a guidance and a
mercy far a folk who believe > (16:64) and,
We /woe a/so sent down unto you (O Muhammad gg) the
Dhikr [ reminder and the advice (i.e. the Qur’an)], that you
may explain clearly to men what is sent down to them, and that
they may give thought (16:44).
This is why the Messenger of Allah gjg said,
*A*i jlysJl C-Jj{ Vl*
«J was given the Qur'an and its equal with it », in reference to
the Sunnah.* 11
The Sunnah was a revelation from Allah just as the Qur’an,
although it is not recited as the Qur’an is recited.
So one seeks the Tafsir of the Qur’an with the Qur’an itself
and with the Sunnah. If one cannot find the Tafsir in the
m
Ahmad 4:131
30 Tafsir Ibn Kathir
Qur’an or Sunnah, he should refer to the statements of the
Companions, who were the most knowledgeable of Tafsir, for
they witnessed the situations and incidents that we did not
witness. They also had the deepest comprehension, the most
correct knowledge, and the most righteous works. Especially
the scholars and leaders among them, such as the Four
Rightly Guided Khalifahs and righteous Imams, and ‘Abdullah
bin Mas'Qd, may Allah be pleased with them all. Imam Abu
JaYar bin Jarir At-Tabari narrated that ‘Abdullah bin Mas*ud
said, “By He other than Whom there is no God, no Ayah in the
Book of Allah was revealed but I have knowledge about whom
and where it was revealed. Verily, if I know of a person who has
more knowledge than me in the Book of Allah that the animals
can reach (by travelling on them), I will travel to meet him.”
Also, among the scholars of the Companions is the great
scholar, the sea of knowledge, ‘Abdullah bin ‘Abbas, the
cousin of the Messenger of Allah sg and the explainer of the
Qur’an, as a result of the blessing of the supplication of the
Messenger of Allah jg. The Prophet jg invoked Allah for the
benefit of Ibn ‘Abbas ,
i ^ J|11
aO Allah! Teach him Fiqh in the religion and
interpretation
Further, Ibn Jarir At-Tabari reported that ‘Abdullah bin
Mas ‘Qd said, “Yes, Ibn ‘Abbas is the interpreter of the Qur’an.”
This Hadith has an authentic chain of narrators.' 21 Ibn Mas*Qd
died in the thirty-second year of Hijrah and ‘Abdullah bin ‘Abbas
lived for thirty-six years after that. Hence, what do you think
about the knowledge that Ibn ‘Abbas collected after Ibn Mas*ad?
Al-A‘mash said that Abu Wa’il said, “Ali once appointed
‘Abdullah bin ‘Abbas to lead the Hajj season. Ibn ‘Abbas gave a
speech to the people in which he read and explained Surat Al-
Baqarah (according to another narration, Surat An-Niu) in such
a way, that if the Romans, Turks and the Daylam heard him,
they would have embraced Islam.” 13 '
111 Fath Al-Bari 1 :205 .
' 2 ' Af-Tabari 1 :90.
' 3| At-Tabari 1:81.
Introduction
31
This is why the majority of the knowledge Ismail bin ‘Abdur-
Rahman As-Suddi Al-Kabir collected in his Tafsir is from these
two men, Ibn Mas“ud and Ibn ‘Abbas. Yet, he sometimes
mentions what they narrated of the Israelite accounts that the
Messenger of Allah has allowed when he said,
IxJti* {fs- w'ii' 'Jaj Jti'r-'! J?. cfr
^Convey on my behalf, even if it is one Ayah (sentence), and
narrate from the Children of Israel, as there is no sin in this.
And whoever intentionally lies on me, let him assume his
assured seat in the FireJ
This Hadith from ‘Abdullah bin Amr was collected by Al-
Bukhari ( Fath Al-B&ri 6:572). This is why when ‘Abdullah bin
‘Amr had possession of two books from the People of the
Scripture on the Day (battle) of the Yarmuk, he used to
narrate what was in them, because of what he understood of
the Hadith that allowed this practice.
Israelite Accounts and Tales
Yet, the Israelite accounts and stories should only be used
as supporting evidence, not as evidence themselves. There are
three types of these accounts and tales; a kind that we are
sure is authentic because we have in our religion something
that testifies to its truth. The second type is what we know to
be false based on what we have. The third is of neither type.
Hence, we neither affirm nor deny this type, and we are
allowed to narrate it, because of the Hadith that we
mentioned. The majority of these Eire of no religious benefit.
For instance, an Israelite tale mentions the names and
number of the people of the Cave (Al-Kahf) and the color of
their dog. They also include the type of tree Moses’ staff was
made of, the kind of the birds Ibrahim brought back to life by
Allah’s leave, the peirt of the cow the dead Israelite was struck
with to resurrect him, and the kind of tree that Allah spoke to
Moses through. Such examples of things that Allah kept
unexplained in the Qur’an do not carry any daily or religious
significEince for responsible adults.
32
Tafsir Ibn Katltir
The Tafsir of the Tabi'in
When unable to find the Tafsir in the Qur’an, the Sunnah or
with the Companions, the scholars then look to the Tafsir of
the Tabi'in, (second generation of Islam) such as Mujahid bin
Jabr, who was a wonder himself in Tafsir. Muhammad bin
Ishaq narrated that Abban bin Salih said that Mujahid said, “I
reviewed the Mushaf with Ibn ‘Abbas thrice from beginning to
end asking him about each and every Ayah in it.” Also, Ibn
Jarir narrated that Ibn Abi Mulaykah said, “I saw Mujahid
asking Ibn ‘Abbas about the Tafsir of the Qur’an while he was
holding his tablets (papers). Ibn ‘Abbas would say to him,
“Write,’ until Mujahid asked him about the entire Tafsir.” This
is why Sufyan Ath Thawri said, “If the Tafsir reaches you from
Mujahid, then it is sufficient for you .”* 11
The scholars of Tafsir also include Said bin Jubayr,
‘Ikrimah-the freed servant of Ibn ‘Abbas, ‘Ata’ bin Abi Rabah,
Al-Hasan Al-Basri, Masruq bin Al-Ajda‘, Said bin AI-
Musayyib, Abu Al-‘Aliyah, Ar-Rabl‘ bin Anas, Qatadah, Ad-
Dahhak bin Muzahim and other scholars among the Tabi'in
and the following generations. The statements of these Imams
should be mentioned and referred to for Tafsir. We should
mention here that these scholars use a variety of meanings for
some words, leading those who do not have enough knowledge
to think that they conflict, and thus, they consider them
opposing statements. This is not correct, for some of these
scholars would use variations of the same expressions and
some of them would use the precise terms. These meanings
are all the same in the majority of instances, and those who
have sound comprehension see this, and Allah is the One Who
guides and directs to success.
Tafsir by mere Opinion
It is prohibited to indulge in Tafsir by mere opinion.
Muhammad bin Jarir reported that Ibn ‘Abbas said that the
Prophet said.
1 jUl; v u, j\ uiyii j jii if*
m
For this, and the previous quotes, see At-Tabari 1 :90-91 .
Introduction
33
i Whoever explains the Qur'an with his opinion or with what he
has no knmvledge of, then let him assume his seat in the Firej
At-Tirmidhi, An-Nasa’I and Abu Dawud also recorded this
Hadith. At-Tirmidhi said, "Hasan".
Explaining what One has Knowledge of, Silence
otherwise
The Salaf used to refrain from explaining what they had no
knowledge of. For instance, Ibn Jarir (At-Tabari) reported that
Abu Ma'mar said that Abu Bakr As-Siddlq said, “Which land
will carry me and which heaven will shade me if I said about
Allah’s Book that which I have no knowledge of?” 1 ' 1 Ibn Jarir
also reported that Anas narrated that ‘Umar bin Al-Khattab
read the Ayah,
iAnd fruits and Abba (herbage, etc.)}
while standing on the Minbar. He then said, “We know the fruit,
so what is the Abba?” He then said, “O ‘Umar! This is
exaggeration.” 12 ’ This statement means that ‘Umar briefly
wanted to know the exact nature of the Abba, for it was evident -
to him - that it is a plant that grows on earth, just as Allah said,
4 Cy "'v'ui. ijj
iAnd We cause therein the grain to grow. And grapes and
clover plants (i.e. green fodder for the cattle )} (80:27-28).
Ibn Jarir also recorded that Ibn Abi Mulaykah said that Ibn
‘Abbas was asked about an Ayah, “That if any of you is asked
about, he will indulge in its Tafsir.” without hesitation Ibn
‘Abbas refused to say anything about it (meaning with his
opinion). This narration has an authentic chain of narrators.
He also narrated that Ibn Abi Mulaykah said, “A man asked
Ibn ‘Abbas about,
J31 l* g*
iOne Day, the space whereof is a thousand years.}
111 At-Tabari 1 :78.
121 At-Tabari 24:229.
34
Tafsir Ibn Kathfr
Ibn ‘Abbas asked him, “What is,
4*— jjl OW- «jb i* fj}
iDay the measure whereof is fifty thousand years}?’
The man said, 1 only asked you to tell me.’ Ibn ‘Abbas said,
They are two Days that Allah has mentioned in His Book and
He has better knowledge of them.’ He disliked commenting on
the Book of Allah when he had no knowledge about it.”
Al-Layth narrated that Yahya bin Sa*Id said that Said bin
Al-Musayyib used to talk about what he knows of the Qur’an
(At-Tabari 1:86). Also, Ayyub, Ibn ‘Awn and Hisham Ad-
Das tuwaT narrated that Muhammad bin Sirin said, “I asked
TJbaydah (meaning, As-Salmani ) about an Ayah of the Qur’an
and he said, “Those who had knowledge about the
circumstances surrounding revelation of the Qur’an have
perished. So fear Allah and seek the right way.” Ash-Sha*bi
narrated that Masruq said, “Avoid Tafsir, because it is
narration related to Allah.” 1 11
These authentic narrations from the Companions and the
Imams of the Salaf (righteous ancestors) testify to their
hesitation to indulge in the Tafsir of what they have no
knowledge of. As for those who speak about what they have
linguistic and religious knowledge of, then there is no sin in
this case. Hence, the scholars and the Imams, including the
ones we mentioned, issued statements of Tafsir and spoke
about what they had knowledge of, but avoided what they had
no knowledge of. Refraining from indulging in what one has no
knowledge of is required of everyone, just as everyone is
required to convey the knowledge that they have when they
are asked. Allah said,
4&S5S % osUB £ 10 }
iTo make it known and clear to mankind, and not to hide it}
(3:187).
Also, a Hadith narrated through several chains of narrators
says,
0 j t5 t<uiSvi |*JIp
I 1 ' At-Tabari 1 :86, for these quotes.
Introduction
35
« Whoever is asked about knowledge that he knoios but hid it,
will be tied ivith a muzzle made of fire on the Day of
Resurrection .h 11 *
The Makkan and Madman Surahs
Hammam narrated that Qatadah said, “Surahs: Al-Baqarah
(2), Al ‘Imran (3), An-Nisa’ (4), Al-Ma’idah (5), Bara’ah (9), Ar-
Ra‘d (13), An-Nahl (16), Al-Hajj (22), An-Nur (24), Al-Ahzdb
(33), Muhammad (47), Al-Fath (48), Al-Hujurat (49), Ar-Rahman
(55), Al-Hadid (57), Al-Mujadilah (58), Al-Hashr (59), Al-
Mumtahanah (60), As-Sajf (61), Al-Jumu‘ah (62), Al-Munafiqun
(63), At-Taghabun (64), At-Talaq (65),
icf A tA' 'fa.f
40 Prophet! Why do you forbid (for yourself)} to Ayah
number ten, and also
A}
4When is shaken} (99:1), and,
4<ji' j— ai
4When there comes the Help of Allah (to you, O Mulmmmad jfa
against your enemies)} (110:1) in the Qur’an were revealed in Al-
Madinah. The rest were revealed in Makkah.”
The Number of the Qur’anic Ayat
As for the count of Ayat of the Glorious Qur’an, these Eire at
least six thousand. There is a difference of opinion over this
count; some said the number is six thousand, while some
added two hundred and four Ayat and some added fourteen.
Also, some added two hundred and nineteen, while some
others added two hundred and twenty-five or twenty-six.
Furthermore, others added two hundred and thirty-si. , as Abu
‘Amr Ad-Dani said in his book, Al-Bayan.
The Number of Words and the Letters of the Qur’an
As for the number of the words and the letters of the
Glorious Qur’an, Al-Fadl bin Shadhan said that ‘Ata’ bin Yasar
[1 * Ahmad, At-Tirmidhi, and others.
. 36 Tafslr Ibn Kathlr
said they are, “Seventy-seven thousand, four hundred and
thirty-nine words.”
As for the number of letters of the Qur’an, ‘Abdullah bin
Kathlr said that Mujahid said, “This is our count of the letters
in the Qur’an: three hundred twenty-one thousand one
hundred and eighty letters.” Further, Al-Fadl said that ‘Ata’
bin Yasar said that the Qur’an has, "Three hundred twenty-
three thousand and fifteen letters.” In addition, Salam Abu
Muhammad Al-Hamani said, “Al-Hajjaj gathered the readers
(of the Qur’an), those who memorized it, and the scribes, and
he asked them, Tell me about the entire Qur’an, how many
letters does it consist of?’ They said, We counted three
hundred forty thousand seven hundred and forty letters.”’
Dividing the Qur’an into Parts
Al-Hajjaj then said, “Tell me where the middle is.” They
found that the middle is at Allah’s statement.
iAnd let him be careful $ in Surat Al-Kahf (18:19) while the
third is at the hundredth Ayah in Surat Bara’ah (9). The
second third ends at the hundredth or the hundred and first
Ayah of Surat Ash Shu'ara (26), and the last third ends at the
end of the Qur’an. The seventh ends at the end of Allah’s
statement,
lt* (*r<J
* ,>•'* &
40/ them were (some) who believed in him (Muhammad jg),
and of than were (some) who averted their faces} (4:55).
The second seventh ends at last letter of His statement in
Surat Al-A‘raf( 7:147),
4Then will be lost} The third seventh ends at Allah’s statement
in Surat Ar-Ra‘d (13: 35),
41 ts provision. $ The fourth at the end of His statement in Surat
Al-Hajj (22:34),
Introduction 37
iV\!c have appointed religious ceremonies.} The fifth seventh ends
at Allah’s statement in Surat Al-Ahzab (33:36),
% ifp, &
ilt is not far a believer, man or woman}. The sixth seventh ends
at Allah’s statement in Surat Al-Fath (48:6)
^ 'fafap jit
iWIw think evil thoughts about Allah.}
The last seventh ends at the end of the Qur’an.
Salam bin Muhammad then said, “We learned these facts in
four months.” Some people said that Al-Hajjaj used to read one
fourth of the Qur’an each night. We should mention that the
first fourth ends at the end of Surat Al-An'am (6), the second at,
iAnd let him be careful} Surat Al-Kahf (18:19), the third at the
end of Az-Zumar (39) and the last fourth at the end of the
Qur’an. Ash-Shaykh Abu 'Amr Ad-Dani said in his book, Al-
Bayan, that there is a difference of opinion over all of these
statements. Allah knows best.
The Juzu * or Chapter of the Qur'an
As for the chapters of the Qur’an, there are thirty well-
known Juzu’, which are used in the various schools and so
forth. We mentioned the Hadith that the Companions used to
divide the Qur’an by Juzu’s - not Surahs - This Hadith is
recorded in the Musnad of Imam Ahmad, Sunan of Abu
Dawud and by Ibn Majah, that Aws bin Hudhayfah said that
he asked the Companions of the Messenger of Allah jfe during
his lifetime about how they used to divide the Qur’an. They
said, “A third, a fifth, a seventh, a ninth, one-eleventh, one-
thirteenth and the Mufassal until the end.” 1 ’ 1
The Meaning of Surah
There is a difference of opinion about the meaning of the
word ‘Surah’ - chapter - and what it is derived from. It was
I 1 ' Ahmad, Abu Dawud, and Ibn Majah.
38
Tafsir Ibn Kathir
said that ‘Surah’ means elevation and height.
An-Nabighah - a renowned poet from the pre-Islamic era -
said (when he was praising a king),
‘Do you realize that Allah has given you such a Sawrah, that
every other king remains far below it?’
Furthermore, Surah implies that the reader is moving from
one stage to another. It was also said that Surah means
height, just like walls that surround cities. It was said that
Surah was called as such because it is a part of the Qur’an,
as compared to the word Asar, which is in reference to
whatever remains in the pot. Therefore, in this case, the origin
of the word was altered so that the word now reads Surah. It
was also said that Surah was called such because it is
complete and perfect, as the Arabs used to call the perfect
camel a Surah. I say that the word Surah means collecting or
surrounding parts - or the Ayat in this case, just as the wall
that surrounds the city, surrounds its homes and buildings.
The plural for the word Surah is Suwar, Suwarat and Surat.
The Meaning of Ayah
The Ayah is the sign - or pause - that separates the speech
before and after, meaning that the Ayah is separate from its
preceding and following sentences. Allah said,
4The sign of His kingdom} (2:248).
It was also said that it was called ‘Ayah’, meaning, ‘a
wonder’, because mankind is unable to produce something like
it. The plurals for Ayah are Ayy, Ayat and Ayay.
The Meaning of Kalimah
As for the word Kalimah, it means ‘one word’, which might
consist of two letters such as Ma and La. The Kalimah might
also contain more than ten letters such as,
4 Layas takhlifan nahum ^(24:55),
iAnulzitnukumnha} (11:28) and,
Introduction
39
4Fa-Asqaynakumuh}. (15:22) Also, a Kalimah might constitute
an entire Ayah, such as
4Wal-Fajr} (89:1)
4Wad-Duha$ (93:1) and,
4Wal-'Asr$ (103:1).
Further, the scholars of Kufah said that each of ‘Alif Lam
Mim, Ta Ha, Yasin, Ha Mtm is a Kalimah. In addition, Abu
‘Amr Ad-Dani said, “I know of only one Ayah that is one word,
that is, Allah’s statement,
4MudM)tunatdn$ in Surat Ar-Rahman (55:64).”
Does the Qur’an contain non-Arabic Words?
Al-Qurtubi said, "There is a consensus that the Qur’an does
not contain any non-Arabic expressions. The scholars also
agree that there are some non-Arabic names in the Qur’an,
such as Ibrahim (Abraham), Nuh (Noah) and Lut. They disagree
over whether there is anything in it that is exclusively not
Arabic, whereas Al-Baqillani and At-Tabari rejected this notion,
saying, *What the Qur’an contains of non-Arabic terms is
shared between various languages.’”
Surah 1 . Al-Fatihah ( Part-1 )
41
The Tafsir of Surat Al-Fatihah
(Chapter 1)
Which was revealed in Makkah
The Meaning of Al-
Fatihah and its
«
Various Names
This Surah is called
Al-Fatihah, that is,
the Opener of the
Book, the Surah with
which prayers are
begun. It is also
called, Umm Al-Kitab
(the Mother of the
Book), according to
the majority of the
scholars. In an
authentic Hadith
recorded by At-
Tirmidhi, who graded
it S a hih , Abu
Hurayrah said that
the Messenger of
Allah said,
,» „ , f ,
pi iSj <U JLq^Jl®
c'j
jiidi
uAl-Hamdu lilldhi Rabbil-'Alamin is the Mother of the Qur'an,
the Mother of the Book, and the seven repeated Ai/at of the
Glorious Qur'an .»
It is also called Al-Hamd and As-Salah, because the Prophet
said that his Lord said,
42
Tafsir Ibn Katlur
* <JJ 1 <J 15
“'The prayer ( i.e Al-Fdtihah) is divided into two halves
between Me and My servants.' When the servant says, 'All
praise is due to Allah, the Lord of existence,’ Allah says, 'My
servant has praised Me.'n* 1 '
Al-Fatihah was called the Salah, because reciting it is a
condition for the correctness of Salah - the prayer. Al-Fatihah
was also called Ash-Shifa’ (the Cure).
It is also called Ar-Ruqyah (remedy), since in the Sahih, there
is the narration of Abu Said telling the the story of the
Companion who used Al-Fatihah as a remedy for the tribal
chief who was poisoned. Later, the Messenger of Allah jjg said
to a Companion, t ,
Lfjl SjjJj
“ How did you know that it is a Ruqyah?^ 2]
Al-Fatihah was revealed in Makkah as Ibn ‘Abbas, Qatadah
and Abu Al-‘Aliyah stated. Allah said,
4u£<5' oi C- 1
4And indeed, We have bestowed upon you the seven Mathanty
(seven repeatedly recited verses), (i.e. Surat Al-Fatihah )
(15:87).* 3 ' Allah knows best.
How many Ay at does Al-Fatihah contain?
There is no disagreement over the view that Al-Fatihah
contains seven Ayat. According to the majority of the reciters
of Al-Kufah, a group of the Companions, the Tdbi'in, and a
number of scholars from the successive generations, the
BismiUah is a separate Ayah in its beginning. We will mention
this subject again soon, if Allah wills, and in Him we trust.
The Number of Words and Letters in Al-Fatihah
The scholars say that Al-Fatihah consists of twenty-five
words, and that it contains one hundred and thirteen letters.
^ At-Tirmidhi, Tuhfat Al-Ahwadhi 8 : 283 .
121 Fath Al-Bari 4 : 529 .
[31
That is, because this Ayah, which refers to Al-Fatihah, was itself
revealed in Makkah .
43
Surah 1 . Al-Fatihah ( Part-1 )
The Reason it is called Umm Al-Kitab
In the beginning of the Book of Tafslr, in his Sahth, Al-
Bukhari said; “It is called Umm Al-Kitab, because the Qur’an
starts with it and because the prayer is started by reciting
it.” 111 It was also said that it is called Umm Al-Kitab, because
it contains the meanings of the entire Qur’an. Ibn Jarir said,
“The Arabs call every comprehensive matter that contains
several specific areas an Umm. For instance, they call the skin
that surrounds the brain, Umm Ar-Ra’s. They also call the flag
that gathers the ranks of the army an Umm.” He also said,
“Makkah was called Umm Al-Qura, (the Mother of the Villages)
because it is the grandest and the leader of all villages. It was
also said that the earth was made starting from Makkah.” 121
Further, Imam Ahmad recorded that Abu Hurayrah narrated
about Umm Al-Qur’an that the Prophet jyg said,
^ ^3 olyll ft £*»
«If is Umm Al-Qur'dn, the seven repeated (verses) and the
Glorious Qur'an.
Also, Abu JaTar, Muhammad bin Jarir At-Tabari recorded
Abu Hurayrah saying that the Messenger of Allah said about
Al-Fatihah,
a/t is Umtn Al-Qur'dn, Al-Fatihah of the Book (the Opener of
the Qur'an) and the seven repeated (verses).^
Virtues of Al-Fatihah
•
Imam Ahmad bin Hanbal recorded in the Musnad that Abu
Said bin Al-Mu‘alla said, “I was praying when the Prophet
called me, so I did not answer him until I finished the prayer. I
then went to him and he said, «What prevented you from
coming ?» I said, ’O Messenger of Allah ! I was praying.’ He said,
«' Didn't Allah say»,
111 Path Al-Bari 8:6.
121 At-Tabari 1 :107.
131 Ahmad 2 :448 .
141 At-Tabari 1 :107.
44
Tafsir Ibn Kathir
4 r ^= v^ - Q. 'H J£.% v^-Lli iy^C Sijt
40 you who believe! Answer Allah (by obeying Him) and (His)
Messenger when he (jg) calls you to that which gives you life?'}
He $yg then said,
1 I ji oT^sJl ^ dlloJLp'^H
«/ toil/ teach you the greatest Surah in the Qur'an before you leave the
Masjid . » He held my hand and when he was about to leave the
Masjid, I said, ‘O Messenger of Allah! You said: I will teach you
the greatest Surah in the Qur’an.’ He said, « Yes . *
4 ' <— >j ju^il}
•Al-Hamdu lilldhi Rabbil-'Alamim”
^ jUi»
«It is the seven repeated (verses) and the Glorious Qur’an that I
was given .»”* 11
Al-Bukhari, [21 Abu Dawud, An-Nasal and Ibn Majah 131 also
recorded this Hadlth.
Also, Imam Ahmad recorded that Abu Hurayrah said, “The
Messenger of Allah jgj went out while Ubayy bin Ka*b was
praying and said, s O Ubayy!* Ubayy did not answer him. The
Prophet js said, «0 Ubayy!* Ubayy prayed faster then went to
the Messenger of Allah saying, ‘Peace be unto you, O
Messenger of Allah!’ He said, «Peace be unto you. O Ubayy, what
prevented you from answering me when I called you?* He said, ‘O
Messenger of Allah! I was praying. ’ He said, «Did you not read
among what Allah has sent down to me,*
14 'i' 1
i Answer Allah (tn/ obeying Him) and (His) Messenger when he
(?M) calls you to that which gives you life?}
He said, 'Yes, O Messenger of Allah! I will not do it again.’ the
Prophet said,
111 Ahmad 4:211.
121 Fath Al-Bari 8:6, 271.
131 Abu Dawud 2 :150, An-Nasal 2 :139, and Ibn Majah 2 : 1244.
Surah 1. Al-Fatihah (Part-1)
45
Vj ji Yj Jr^X 1 Xj SljjBl ^ X j>‘ p ejy-
<.
iidUf M
tWould you like me to teach you a Surah the likes of which
nothing has been revealed in the Tawrdh, the Injtl, the Zabur
(Psalms) or the Furqdn (the Qur'an )?'
He said, “Yes, O Messenger of Allah!’ The Messenger of Allah jg
said, «/ hope that I ivill not leave through this door until you have
learned itJ He (Ka*b) said, The Messenger of Allah held my
hand while speaking to me. Meanwhile 1 was slowing down
fearing that he might reach the door before he finished his
conversation. When we came close to the door, I said: O
Messenger of Allah ! What is the Surah that you have promised
to teach me?’ He said, ^What do you read in the prayer .» Ubayy
said, ‘So 1 recited Umm Al-Qur’an to him.’ He jg said,
j. X) jy.y ^ Xj J-^X* X* j. *•' Xp' ^
« jdJl \£\ jl
«By Him in Wlwse Hand is my soul! Allah has never revealed
in the Tawrdh, the Injil, the Zabur or the Furqdn a Surah like
it. It is the seven repeated verses that I was given J?”
Also, At-Tirmidhi recorded this Hadlth and in his narration,
the Prophet jg said,
flolxpl ^ . la ■ H l£l»
tit is the seven repeated verses and the Glorious Qur’an that I was
given . » At-Tirmidhi then commented that this Hadlth is Hasan
Sahlh . , ' 1
There is a similar Hadlth on this subject narrated from Anas
bin Malik* 21 Further, ‘Abdullah, the son of Imam Ahmad,
recorded this Hadlth from Abu Hurayrah from Ubayy bin Ka'b,
and he mentioned a longer but similar wording for the above
Hadlth .* 3 * In addition, At-Tirmidhi and An-Nasal recorded this
Hadlth from Abu Hurayrah from Ubayy bin Ka'b who said that
the Messenger of Allah jg said.
* 1] Ahmad 2 :4 12 , Tuhfat Al-Ahwadhi 8 :283 .
* 2 * Al-Hakim 1:560.
* 3 * Ahmad 2:357 and 5:114.
46
Tafsir Ibn Kalhir
jiiJi jhi'i }\ jL j^ ; vj j ij
s' J '■*“
o-^r 6- ilrriJ <*j — i*
'Alltfi has never revealed in the Taivrdh or the Injil anything
similar to Umm Al-Qur'dn . It is the seven repeated verses and
it is divided into two halves between Allah and His servant . »
This is the wording reported by An-Nasal. At-Tirmidhi said
that this Hadith is Hasan Gharib." 1
Also, Imam Ahmad recorded that Ibn Jabir said, “I went to
the Messenger of Allah m, after he had poured water (for
purification) and said, ‘Peace be unto you, O Messenger of
Allah!’ He did not answer me. So I said again, ‘Peace be unto
you, O Messenger of Allah!’ Again, he did not answer me, so I
said again, ‘Peace be unto you, O Messenger of Allah!’ Still he
did not answer me. The Messenger of Allah went while I was
following him, until he arrived at his residence. I went to the
Masjid and sat there sad and depressed. The Messenger of
Allah sS came out after he performed his purification and said,
•Peace and Allah's mercy be unto you, peace and Allah's mercy be
unto you, peace and Allah's mercy be unto you .» He then said, «0
‘Abdullah bin Jabir! Should I inform you of the best Surah in the
Qur'an?* I said, Yes, O Messenger of Allah!’ He said, * Read, ‘All
praise be to Allah, the Lord of the existence,' until you finish if.n”' 2 '
This Hadith has a good chain of narrators.
Some scholars relied on this Hadith as evidence that some
Ayat and Surahs have more virtues than others.
Furthermore, in the chapter about the virtues of the Qur’an,
Al-Bukhari recorded that Abu Said Al-Khudri said, “Once, we
were on a journey when a female servant came and said, The
leader of this area has been poisoned and our people are
away. Is there a healer among you?’ Then a man whose
healing expertise did not interest us stood for her, he read a
Ruqyah for him, and he was healed. The chief gave him thirty
sheep as a gift and some milk. When he came back to us we
said to him, You know of a (new) Ruqyah, or did you do this
before?’ He said, ‘I only used Umm Al-Kitab as Ruqyah,’ We
111 Tuhfat Al-Ahwadhi 8 :553 and An-Nasal in Al-Kubra 1 :318.
,2) Ahmad 4 :177 and Al-Muwatta 1 :84.
Surah 1 . Al-Fatihah (Part-1
47
said, ‘Do not do anything further until we ask the Messenger
of Allah.’ When we went back to Al-Madlnah we mentioned
what had happened to the Prophet The Prophet sg said,
“r*~l J ^y.^i
♦ i jti »p * + / ,
<Sj L$jI AjjAj jlj> J &
*Who told him that it is a Ruqyah? Divide (the sheep) and
reserve a share for we.®”* 11
Also, Muslim recorded in his Sahfh, and An-Nasal in his
Sunan that Ibn ‘Abbas said, “While Jibril (Gabriel) was with
the Messenger of Allah he heard a noise from above. Jibril
lifted his sight to the sky and said, This is a door in heaven
being open, and it has never been opened before now.’ An angel
descended from that door and came to the Prophet s£ and said,
■Receive the glad tidings of two lights that you have been given,
which no other Prophet before you was given: the Opening of
the Book and the last (three) Ayat of Surat Al-Baqarah. You will
not read a letter of them, but will gain its benefit.’ ” This is the
wording collected by An-Nasal ( Al-Kubra 5:12) and Muslim
recorded similar wording (1:554).
Al-Fatihah and the Prayer
Muslim recorded that Abu Hurayrah said that the Prophet sg
said,
« Whoever performs any prayer in which he did not read Umm
Al-Qur'dti, then his prayer is incomplete .” He said it thrice.
Abu Hurayrah was asked, “(When) we stand behind the
Imam?” He said, “Read it to yourself, for I heard the
Messenger of Allah jg say,
liU JL U j f JJl JU D
:JlS lijj t£4A JlS 4 . j 4js :JIj
:i)l JU : JU lj)i i : 111 JU i
jl_ « i Jlj) : Jli lj(i isff : i'f Jl i) tsff
bjjbl : Jli lili 4 jLl. U ^JuaJj I Jl& : Jli 1 csi - s
111 Fath Al-Bari 8 :671 .
Surah 1. Al-Fatihah ( Part-1 )
he asked for.” 1 11
49
Explaining this Hadith
The last Hadith used the word [ Salah] ‘prayer’ in reference to
reciting the Qur’an, (Al-Fatihah in this case) just as Allah said
in another Ayah,
iAnd offer your Salah (prayer) neither aloud nor in a low
voice, but jblloiv a way betioeen.}
meaning, with your recitation of the Qur’an, as the Sahih.
related from Ibn ‘Abbas. 121 Also, in the last Hadith, Allah said,
“I have divided the prayer between Myself and My servant into
two halves, a half for Me and a half for My servant. My
servant shall have what he asked for.” Allah next explained
the division that involves reciting Al-Fatihah, demonstrating
the importance of reciting the Qur’an during the prayer, which
is one of the prayer’s greatest pillars. Hence, the word ‘prayer’
was used here although only a part of it was actually being
referred to, that is, reciting the Qur’an. Similarly, the word
‘recite’ was used where prayer is meant, as demonstrated by
Allah’s statement,
iAnd recite the Qur'an in the early dawn . Verily, the recitation of the
Qur’an in the early dawn is ever witnessed. £ in reference to the
Fajr prayer. The Two Sahlhs recorded that the angels of the
night and the day attend this prayer. 13 ’
Reciting Al-Fatihah is required in Every Rak‘ah of the
Prayer
All of these facts testify to the requirement that reciting the
Qur’an ( Al-Fatihah ) in the prayer is required, and there is a
consensus between the scholars on this ruling. The Hadith
that we mentioned also testifies to this fact, for the Prophet
said,
Muslim 1 :296 , and An-Nasa’i in Al-Kubra 5:11,12.
121 Fath Al-Bari 8 :257
,3 ' Fath Al-Bari 8:251 and Muslim 1 :439.
50
Tafsir Ibn Kathir
1+-9 l y'
«W/ioraer performs any prayer in which he did not recite Umm
Al-Qur'dn, his prayer is incomplete .» [1 *
Also, the Two Sahths recorded that ‘Ubadah bin As-Samit
said that the Messenger of Allah £g said,
« There is no prayer for ivhoever does not recite the Opening of
the Book.nW
Also, the Sahihs of Ibn Khuzaymah and Ibn Hibban recorded
that Abu Hurayrah said that the Messenger of Allah sg said,
ojTjiil Lfj \% 'j 5 ^Li> i V 6
“The prayer during which Umm Al-Qur'dn is not recited is
invalid .#•*
There are many other Hadiths on this subject. Therefore,
reciting the Opening of the Book, during the prayer by the
Imam and those praying behind him, is required in every
prayer, and in every Rak'ah.
The Tafsir of IstVadhah (seeking Refuge)
Allah said,
f t _ r - .ff
* Jrj— >»} > ; • . - " U
iShow forgiveness, enjoin what is good, and stay away from
the foolish (i.e. don't putush them). And if an evil whisper
comes to you from Shaytdn (Satan), then seek refuge with
Allah. Verily, He is Hearing, Knowing > (7:199-200),
iRepel evil with that which is better. We are Best-Acquainted
111 Ahmad 2:250.
^ Fath Al-Bari 2 :276 and Muslim 1 :295 .
I 3 * Ibn Khuzaymah 1 :248, and Ibn Hibban 3 : 139 .
51
Surah 1. Al-Fdtihah (P art- 1)
zvith things they utter. And say: "My Lord! I seek refuge with
You from the whisperings (suggestions) of the Shay d tin (devils) .
And I seek refuge with You, My Lord! lest they shoidd come
near me."} (23:96-98) and,
*!* >—*»• ci) ij'Jc. /CAij 4Li> tsff IjU (S? jf ^
at ^Cc-k. ri - y ^ b c. ji "$i l ^«lj Ly iiJLa ’jl
4 k jLiiii LJJ\ '1 & ~Zk LcJi
iRepel (an evil) zvith one zohiclt is better, then verily he zvith
zvhom there zvas enmity betzueen you, (zvill become) as though
he zvas a close friend. But none is granted it except those zvho
are patient — and none is granted it except the owner of the
great portion (of happiness in the Hereafter, i.e. Paradise and of
a high moral character) in this zvorld. And if an evil zvhisper
from Shaytdn tries to turn you axvay (O Muhammad sg) (from
doing good), then seek refuge in Allah. Verily, He is the
Hearing, the Kmnving.} (41:34-36)
These are the only three Ayat that carry this meaning. Allah
commanded that we be lenient human enemy, so that his soft
nature might make him an ally and a supporter. He also
commanded that we seek refuge from the Satanic enemy,
because the devil does not relent in his enmity if we treat him
with kindness and leniency. The devil only seeks the
destruction of the Son of Adam due to the vicious enmity and
hatred he has always had towards man’s father, Adam. Allah
said,
A £# £3 tr
V Sc a
Children of Adam! Let not Shaytdn deceive you, as he got
your parents [ Adam and Hazvwd’ (Eve)] out of Paradise}
(7:27),
iSurely, Shaytdn is an enemy to you, so take (treat) him as an
enemy. He only invites his Hizb (fblloivers) that they may
become the dwellers of the blazing Fire } (35:6) and,
JXj jji djJ at "YCyf ilojjj
52
Tafsir Ibn Kathfr
iWill you then take him (Iblfs) and his offspring as protectors
and helpers rather than Me while they are enemies to you?
What an evil is the exchange far the Zalimun (polytheists, and
wrongdoers, etc)} (18:50).
The devil assured Adam that he wanted to advise him, but
he was lying. Hence, how would he treat us after he had
vowed,
i"By Your might, then I will surely, mislead them all. Except
Your chosen servants among them (i.e. faithful, obedient, true
believers of Islamic Monotheism) ."} (38:82-83)
Also, Allah said,
-ft ^
iSo when you [want to] recite the Qur'an, seek refuge with
Allah from Shay tan, the outcast (the cursed one). Verily, he
has no power over those who believe and put their trust only in
their Lord (Allah) . His power is only over those who obey and
fallow him (Satan), and those who join partners with Him.}
(16:98-100).
Seeking Refuge before reciting the Qur’an
Allah said,
^ y'-* -liU — to d'J> tito^
4So when you [want to] recite the Qur'an, seek refuge with
Allah from Shaytdn, the outcast (the cursed one).}
meaning, before you recite the Qur’an. Similarly, Allah said,
}When you intend to offer As-Salah (the prayer), wash your
faces and your hands (forearms )} (5:6)
meaning, before you stand in prayer, as evident by the
HadJths that we mentioned. Imam Ahmad recorded that Abu
Said Al-Khudri said, “When the Messenger of Allah would
Surah 1. Al-Fdtihah ( Part-1 )
53
stand up in prayer at night, he would start his prayer with the
Takbir (saying “ Allahu Akbai Allah is Greater) and would then
supplicate,
y'l ij ,hjJr JUu : 3 bjtij J^Sji
“All praise is due to You, O Allah, and also the thanks.
Blessed be Your Name, Exalted be Your sovereignty, and there
is no deity worthy of worship except You .»
He would then say thrice,
"iiil VI V»
» There is no deity worthy of worship except Allah,
He would then say,
jv^'Jl Cri <1>L ' 3 j£-\t
*1 seek refuge with Allah, the Hearing, the Knowing, from the
cursed Satan, from his coercion, lures to arrogance and
poems J.’’
The four collectors of the Sunan recorded this Hadith, which
At-Tirmidhi considered the most famous Hadith on this
subject. 1 ' 1
Abu Dawud and Ibn Majah recorded that Jubayr bin Mut'im
said that his father said, “When the Messenger of Allah 5A5
started the prayer, he said,
ii\ ouii - - \’jg ji iuil - - 1 ^ ’fs\ iliu
4>£j ^-ji jiklji ly. it, ij-l Ji - iSc
’‘Allah is the Greater, truly the Greatest (thrice); all praise is
due to Allah always (thrice); and all praise is due to Allah day
and night (thrice). O Allah! I seek refuge with You from the
cursed Satan, from his Hamz, Nafkh and Nafth A”
‘Amr said, “The Hamz means asphyxiation, the Nafkh means
arrogance, and the Nafth means poetry. ”* 2) Also, Ibn Majah
recorded that ‘Ali bin Al-Mundhir said that Ibn Fudayl
narrated that ‘Ata’ bin As-Sa’ib said that Abu ‘Abdur-Rahman
111 Ahmad 3:69, Abu Dawud 1:490, Tuhfat Al-Ahwadhi 2:47, An-
Nasal 2 : 132 , and Ibn Majah .
121 Abu Dawud 1 :486 and Ibn Majah 1 :265.
Surah 1. Al-Fdtihah ( Part-1 )
55
There are many other Hadtihs about seeking refuge with
Allah. One can find this subject in the books on supplication
and the virtues of righteous, good deeds.
Is the Isti'adhah (seeking Refuge) required?
The majority of the scholars state that reciting the Isti'adhah
(in the prayer and when reciting the Qur’an) is recommended
and not required, and therefore, not reciting it does not
constitute a sin. However, Ar-Razi recorded that ‘Ata’ bin Abi
Rabah said that the Isti'adhah is required in the prayer and
when one reads the Qur’an. In support of ‘Ata’s statement, Ar-
Razi relied upon the apparent meaning of the Ayah,
iThen seek refuge.}
He said that the Ayah contains a command that requires
implementation. Also, the Prophet 5(3 always said the
Isti'adhah. In addition, the Isti'adhah wards off the evil of
Satan, which is neccessaiy, the rule is that the means needed
to implement a requirement of the religion is itself also
required. And when one says, “1 seek refuge with Allah from the
cursed devil.” Then this will suffice.
Virtues of the Isti'adhah
The Isti'adhah cleanses the mouth from the foul speech that
it has indulged in. It also purifies the mouth and prepares it
to recite the speech of Allah. Further, the Isti'adhah entails
seeking Allah’s help and acknowledging His ability to do
everything. The Isti'adhah also affirms the servant’s meekness,
weakness and inability to face the enemy of his inner evil,
whom Allah alone. Who created this enemy, is able to repel
and defeat. This enemy does not accept kindness, unlike the
human enemy. There are three Ayat in the Qur’an that affirm
this fact. Also, Allah said,
tSjC* 61 ^
iVerily, My servants (i.e. the true believers of Islamic
Monotheism) — you have no authority over them. And
sufficient is your Lord as a Guardian .} ( 17 : 65 ).
We should state here that the believers, whom the human
56
Tafsir Ibn Kathir
enemies kill, become martyrs, while those who fall victim to
the inner enemy - Satan - become bandits. Further, the
believers who are defeated by the apparent enemy -
disbelievers - gain a reward, while those defeated by the inner
enemy earn a sin and become misguided. Since Satan sees
man where man cannot see him, it is befitting that the
believers seek refuge from Satan with Whom Satan cannot see.
The Isti'adhah is a form of drawing closer to Allah and seeking
refuge with Him from the evil of every evil creature.
What does Isti'adhah mean?
Isti'adhah means, “I seek refuge with Allah from the cursed
Satan so that he is prevented from affecting my religious or
worldly affairs, or hindering me from adhering to what I was
commanded, or luring me into what I was prohibited from.”
Indeed, only Allah is able to prevent the evil of Satan from
touching the son of Adam. This is why Allah allowed us to be
lenient and kind with the human devil, so that his soft nature
might cause him to refrain from the evil he is indulging in.
However, Allah required us to seek refuge with Him from the
evil of Satan, because he neither accepts bribes nor does
kindness affect him, for he is pure evil. Thus, only He Who
created Satan is able to stop his evil. This meaning is
reiterated in only three Ayat in the Qur’an. Allah said in Surat
Al-A‘raf,
iShoio forgiveness, enjoin what is good, and turn away from
the foolish (i.e. don't punish them).} (7:199)
This is about dealing with human beings. He then said in
the same Surah,
t*
Si
iAnd if an evil whisper comes to you from Shay tan, then seek
refuge with Allah. Verily, He is Hearing, Knowing (7: 200).}
Allah also said in Surat Al-Mu’minun,
f" - < > >'• „ ' . . - > " ,/
/ ^ >> •" t - " < ? -;} .y I /'if
Surah 1. Al-Fatihah ( Part-1 )
57
ARepel evil zoith that which is better. We are Best-Acquainted
with the things they utter. And say: "My Lord! I seek refuge
with You from the whisperings (suggestions) of the Shayatin
(devils). And l seek refuge with You, My Lord! lest they should
come near me." (23 :96-98).$
Further, Allah said in Surat As-Sajdah,
jX tj'Jx. fZj IjU u? 11 Vj
j> Cj ''iff*
4 . T " 1 , .>-4*!' jit
AThe good deed and the evil deed cannot be equal. Repel (the
evil) with one which is better, tlten verily he, between whom
and you there was enmity, (will become) as though he was a
close friend. But none is granted it (the above quality) except
those who are patient — and none is granted it except the
owner of the great portion (of happiness in the Hereafter, i.e.
Paradise and of a high moral character) in this world. And if an
evil whisper from Shaytdn tries to turn you away (from doing
good), then seek refuge in Allah. Verily, He is the Hearing, the
Knowing } (41:34-36).
Why the Devil is called Shaytan
In the Arabic language, Shaytdn is derived from Shatana,
which means the far thing. Hence, the Shaytdn has a different
nature than mankind, and his sinful ways are far away from
every type of righteousness. It was also said that Shaytdn is
derived from Shata, (literally ‘burned’), because it was created
from fire. Some scholars said that both meanings are correct,
although they state that the first meaning is more plausible.
Further, Siybawayh (the renowned Arab linguistic) said, “The
Arabs say, ‘So-and-so has Tashaytan ,’ when he commits the
act of the devils. If Shaytdn was derived from Shata, they
would have said, Tashayyata (rather than Tashaytan).” Hence,
Shaytdn is derived from the word that means, far away. This
is why they call those who are rebellious (or mischievous) from
among the Jinns and mankind a ‘Shaytan’. Allah said,
i-vv -
58
Tafsir Ibn Kathtr
$And so We have appointed for every Prophet enemies -
Shayatin (devils) among mankind and Jinn, inspiring one
another with adorned speech as a delusion (or by way of
deception)} (6:112).
In addition, the Musnad by Imam Ahmad records that Abu
Dharr said that the Messenger of Allah 0 said,
ji Ul U®
«0 Abu Dharr! Seek refuge with Allah from the devils of
mankind and the JinnsJ
Abu Dharr said, “I asked him #„ ‘Are there human devils?’ He
said, tiYes.i)” 11 ' Furthermore, it is recorded in Sahth Muslim
that Abu Dharr said that the Messenger of Allah 0 said,
j o'A-uzJl
«The woman, the donkey and the black dog interrupt the prayer
(if tltey pass in front of those who do not pray behind a Sutrah,
i.e. a barrier ). »
Abu Dharr said, “l said, What is the difference between the
black dog and the red or yellow dog?’ He said,
tjiki 4i£5i“
«T'/ze black dog is a devil .».”* 2 ’
Also, Ibn Jarir At-Tabari recorded that “Umar bin Al-Khattab
once rode a Berthawn (huge camel) which started to proceed
arrogantly. “Umar kept striking the animal, but the animal
kept walking in an arrogant manner. ‘Umar dismounted the
animal and said, “By Allah! You have carried me on a
Shaytan. I did not come down from it until after I had felt
something strange in my heart.” This Hadith has an authentic
chain of narrators.* 3 ’
The Meaning of Ar-Rajim
Ar-Rajim means, being expelled from all types of
righteousness. Allah said,
[1 * Ahmad 5:178.
* 2 * Muslim 1 :365 .
* 3 ’ At-Tabari 1:111.
Surah 1. Al-Fatihah ( Part-1 )
59
4 And indeed We have adorned the nearest heaven with lamps,
and We have made such lamps Rujuman (as missiles) to drive
away the Shayatin (devils)} (67:5).
Allah also said,
«3l V gC £ \kL-j gfi, Gjili t\J}\
ft) $?£ “ijjflfrfe f irt Zyjjp #Vf
ft*
iVerily, We have adorned the near heaven with the stars (for
beauty). And to guard against every rebellious devil. They
cannot listen to the higher group (angels) for they are pelted
from every side. Outcast, and theirs is a constant (or painful)
torment. Except such as snatch away something by stealing,
and they are pursued by a flaming fire of piercing brightness}
(37:6-10).
Further, Allah said.
f in u
iAnd indeed, We have put the big stars in the heaven and We
beautified it for the beholders. And We have guarded it (near
heaven) from every Shaytan Rajim (outcast Shaytdn). Except
him (devil) wlw steals the hearing then he is pursued by a clear
flaming fire >(15:16-18).
There are several similar Ayat. It was also said that Rajim
means, the person who throws or bombards things, because
the devil throws doubts and evil thoughts in people’s hearts.
The first meaning is more popular and accurate.
Bismillah is the First Ayah of Al-Fatihah
The Companions started the Book of Allah with Bismillah:
4,1. In the Name of Allah, the Most Gracious, the Most
Merciful .}
The scholars also agree that Bismillah is a part of an Ayah
60
Tafsir Ibn Kathir
in Surat An-Naml {chapter 27). They disagree over whether it is
a separate Ayah before every Surah, or if it is an Ayah, or a
part of an Ayah, included in every Surah where the Bismillah
appears in its beginning. Ad-Daraqutni also recorded a Hadith
from Abu Hurayrah from the Prophet jig that supports this
Hadith by Ibn Khuzaymah. Also, similar statements were
attributed to ‘Ali, Ibn ‘Abbas and others.* 1 '
The opinion that Bismillah is an Ayah of every Surah, except
Al-Bara’ah (chapter 9), was attributed to (the Companions) Ibn
‘Abbas, Ibn “Umar, Ibn Az-Zubayr, Abu Hurayrah and ‘Ali.
This opinion was also attributed to the Tabi'in : ‘Ata’, Tawus,
Said bin Jubayr, Makhul and Az-Zuhri. This is also the view
of ‘Abdullah bin Al-Mubarak, Ash-Shafil, Ahmad bin Hanbal,
(in one report from him) Ishaq bin Rahwayh and Abu ‘Ubayd
Al-Qasim bin Salam. On the other hand, Malik, Abu Hanlfah
and their followers said that Bismillah is not an Ayah in Al-
Fatihah or any other Surah. Dawud said that it is a separate
Ayah in the beginning of every Surah, not part of the Surah
itself, and this opinion was also attributed to Ahmad bin
Hanbal.
Basmalah aloud in the Prayer
As for Basmalah aloud during the prayer, those who did not
agree that it is a part of Al-Fatihah, state that the Basmalah
should not be aloud. The scholars who stated that Bismillah is
a part of every Surah (except chapter 9) had different opinions;
some of them, such as Ash-Shafil, said that one should recite
Bismillah with Al-Fatihah aloud. This is also the opinion of
many among the Companions, the Tabi'in and the Imams of
Muslims from the Salaf and the later generations. For
instance, this is the opinion of Abu Hurayrah, Ibn ‘Umar, Ibn
‘Abbas, Mu'awiyah, *Umar and ‘Ali - according to Ibn ‘Abdul-
Barr and Al-Bayhaqi. Also, the Four Khalifahs - as Al-Khatib
reported - were said to have held this view although the report
from them is contradicted. The Tabi'in scholars who gave this
Tafsir include Said bin Jubayr, ‘Ikrimah, Abu Qilabah, Az-
Zuhri, ‘Ali bin Al-Hasan, his son Muhammad, Said bin Al-
Musayyib, ‘Ata’, TawQs, Mujahid, Salim, Muhammad bin Kali
* 1 ' Ad-Daraqutni 1 :303 and 306 .
Surah 1. Al-Fatihah (Part-1)
61
Al-Qurazi, Abu Bakr bin Muhammad bin ‘Amr bin Hazm, Abu
Wa’il, Ibn Sirin, Muhammad bin Al-Munkadir, ‘Ali bin
‘Abdullah bin ‘Abbas, his son Muhammad, Nafi‘ the freed slave
of Ibn ‘Umar, Zayd bin Aslam, Umar bin ‘Abdul-Azlz, Al-Azraq
bin Qays, Habib bin Abi Thabit, Abu Ash-Sha'tha’, Makhul
and ‘Abdullah bin Ma'qil bin Muqarrin. Also, Al-Bayhaqi added
‘Abdullah bin Safwan, and Muhammad bin Al-Hanafiyyah to
this list. In addition, Ibn ‘Abdul-Barr added ‘Amr bin Dinar.
The proof that these scholars relied on is that, since
Bismilldh is a part of Al-Fatihah, it should be recited aloud like
the rest of Al-Fatihah. Also, An-Nasa’i recorded in his Sunan,
Ibn Hibban and Ibn Khuzaymah in their Sahths and Al-Hakim
in the Mustadrak, that Abu Hurayrah once performed the
prayer and recited Bismilldh aloud. After he finished the
prayer, he said, “Among you, I perform the prayer that is the
closest to the prayer of the Messenger of Allah sg.” Ad-
Daraqutni, Al-Khatlb and Al-Bayhaqi graded this Hadith
Sahiff 1] Furthermore, in Sahih. Al-Bukhari it is recorded that
Anas bin Malik was asked about the recitation of the Prophet
He said, “His recitation was unhurried.” He then
demonstrated that and recited, while lengthening the recitation
of Bismilldh Ar-Rahman Ar-Rahim , ,2) Also, in the Musnad of
Imam Ahmad, the Sunan of Abu Dawud, the Sahih of Ibn
Hibban and the Mustadrak of Al-Hakim - it is recorded that
Umm Salamah said, “The Messenger of Allah used to
distinguish each Ayah during his recitation,
iln the Name of Allah, the Most Gracious, the Most Merciful.
All praise and thanks be to Allah, the Lord of all that exists,
the Most Gracious, the Most Merciful. The Owner of the Day
of Recompense .y’
Ad-Daraqutni graded the chain of narration for this Hadith
^ An-Nasal 2:134, Ibn Khuzaymah 1:251, Ibn Hibban 3:143, Al-
Hakim 1:232, Ad-Daraqutni 1:305, Al-Khatib and Al-Bayhaqi
2:46.
121 Fath Al-Bari 8 :709 .
62
Tafsir Ibn Kathir
Sahth ^ Furthermore, Imam Abu ‘Abdullah Ash-Shafil and Al-
Hakim in his Mustadrak, recorded that Mu'awiyah led the
prayer in Al-Madinah and did not recite the Bismillah. The
Muhajirin who were present at that prayer criticized that.
When Mu'awiyah led the following prayer, he recited the
Bismillah aloud. 121
The Hadiths mentioned above provide sufficient proof for the
opinion that the Bismillah is recited aloud. As for the opposing
evidences and the scientific analysis of the narrations
mentioned their weaknesses or otherwise it is not our desire
to discuss this subject at this time.
Other scholars stated that the Bismillah should not be
recited aloud in the prayer, and this is the established practice
of the Four Khalifahs, as well as ‘Abdullah bin Mughaffal and
several scholars among the Tdbi'in and later generations. It is
also the Madhhab (view) of Abu Hanlfah, Ath-Thawri and
Ahmad bin Hanbal.
Imam Malik stated that the BismiUdh is not recited aloud or
silently. This group based their view upon what Imam Muslim
recorded that ‘A’ishah said that the Messenger of Allah jg used
to start the prayer by reciting the Takbir (AUdhu Akbar; Allah
is Greater) and then recite,
»_>> A&
iAU praise and thanks be to Allah, the Lord of all that exists.}
(Ibn Abi Hatim 1:12).
Also, the Two Sahihs recorded that Anas bin Malik said, “I
prayed behind the Prophet Abu Bakr, Umar and Uthman
and they used to start their prayer with,
iAU praise and thanks be to Allah, the Lord of all that exists .}
Muslim added, “And they did not mention,
i® P * — ^
iln the Name ofAlldh, the Most Gracious, the Most Merciful}
l 1 ! Ahmad 6:302, Abu Dawud 4:294, Ibn Khuzaymah 1:248, Al-
Hakim 2 :231 , Ad-Daraqutni 1 :307 .
Musnad Al-Imam Ash-Shdfi‘i 1 :80 , Al-Hakim 1 :233 .
63
Surah 1 , Al-Fatihah (Part-1)
whether in the beginning or the end of the recitation.” 1 11
Similar is recorded in the Sunan books from ‘Abdullah bin
Mughaffal, may Allah be pleased with him. 12 *
These are the opinions held by the respected Imams, and
their statements are similar in that they agree that the prayer
of those who recite Al-Fatihah aloud or in secret is correct. All
the favor is from Allah.
The Virtue of Al-Fatihah
*
Imam Ahmad recorded in his Musnad, that a person who
was riding behind the Prophet sfe said, “The Prophet’s animal
tripped, so I said, ‘Cursed Shay tan.’ The Prophet sg said,
JtFi ji-tU: ijUallji lil Jj;u 4 jUalljl
•t-jlllll jL 'j. Li; 4)i I ijj
«Do not say, 'Cursed Shaytdtt/ for if you say these words,
Satan becomes arrogant and says, With my strength I made
him fall. When you say, 'Bismilldh,' Satan will become as
small as a /ZyV 31
Further, An-Nasa’i recorded in his book Al-Yawm wal-Laylah,
and also Ibn Marduwyah in his Tafsir that Usamah bin
‘Umayr said, “I was riding behind the Prophet...” and he
mentioned the rest of the above Hadith. The Prophet said in
this narration,
j*— ; • J* Vi
. ® ij C JL) IS" j j£j
«Do not say these words, because then Satan becomes larger; as
11 1 Fath Al-Bdri 2:265, and Muslim 1:299. We should state that Al-
Hafiz Ibn Hajar Al-Asqalani said in his book Butugh Al-Maram,
‘Ahmad, An-Nasal and Ibn Khuzaymah recorded this wording (for
the Hadith above) : They did not recite ^ I ^
iln the Name of Allah, the Most Gracious, the Most Merciful
aloud.’ In another narration by Ibn Khuzaymah, They used to
recite it sUently.’ This is the meaning intended (by the Hadith
recorded by Muslim) .”
* 2 ' At-Tirmidhi no . 244 .
Ahmad 5 :59.
64
Tafsir Ibn Kathir
large as a house. Rather, say, ' Bismillah / because Satan then
becomes as small as a fly. u 1 ' 1
This is the blessing of reciting Bismillah.
Basmalah is recommended before performing any Deed
Basmalah (reciting Bismillah ) is recommended before starting
any action or deed. For instance, Basmalah is recommended
before starting a Khutbah (speech).
The Basmalah is also recommended before one enters the
place where he wants to relieve himself, there is a Hadith
concerning this practice.' 2 ' Further, Basmalah is
recommended at the beginning of ablution, for Imam Ahmad
and the Sunan compilers recorded that Abu Hurayrah, Said
bin Zayd and Abu Said narrated from the Prophet jg,
JaIIp nil ^1
«There is tio valid ablution for he who did not mention Allah's
Name in
This Hadith is Hasan (good). Also, the Basmalah is
recommended before eating, for Muslim recorded in his Sahih
that the Messenger of Allah jg said to Umar bin Abi Salamah
while he was a child under his care,
«Say Bismillah, eat with your right hand and eat from
whatever is next to you
Some of the scholars stated that Basmalah before eating is
obligatory. Basmalah before having sexual intercourse is also
recommended. The Two Sahihs recorded that Ibn ‘Abbas said
that the Messenger of Allah jg said.
oik! 51 £4- fr-i : Jvs iui 'J<i Si \i\ jliid Si
M-ili ^ jJwj jl i\^jj L* (J Ua-JLl I
An-Nasal in Al-Kubra 6 : 142 .
' 2 ' 'Awn Al-Ma'bud (the explanation of Sunan Abu Dawudj 1 :6
* 3 ' Ahmad 3:41, Abu Dawud 1:75, Tuhfat Al-Ahwadhi 1:115, An-
Nasal 1:61, and Ibn Majah 1 :140
(4) Muslim 3:1600.
Surah 1. Al-Fdtihah ( Part-1 )
65
“// anyone of you before having sexual relations with his wife
says, 'In the Name of Allah. O Alldlt! Protect us from Satan
and also protect what you grant us (meaning the coming
offspring) from Satan,' and if it is destined that they should
have a child then, Satan zoill never be able to harm that
child, it 1 ' 1
The Meaning of “Allah”
Allah is the Name of the. Lord, the Exalted. It is said that
Allah is the Greatest Name of Allah, because it is referred to
when describing Allah by the various attributes. For instance,
Allah said,
& ft 'ft JfS\ jli y, V}, £l J. V & f>)
& f'ffX fjxti wfS\ ft \ ill y
\ nVi 'jj Uj$ o&R & f> iii Ai
% jfti >'J
iHe is Allah, beside Whom Ld ilaha ilia Huwa (none has the
right to be worshipped but He) the Knmver of the unseen and
the seen. He is the Most Gracious, the Most Merciful. He is
Allah, beside Whom Ld ilaha ilia Huwa, the King, the Holy,
the One free from all defects, the Giver of security, the Watcher
over His creatures, the Almighty, the Compeller, the Supreme.
Glory be to Allah! (High is He) above all that they associate as
partners with Him. He is Allah, the Creator, the Inventor of all
things, the Bestmver of forms. To Him belong the Best Names.
All that is in the heavens and the earth glorify Him. And He is
the Almighty, the Wise) (59:22-24).
Hence, Allah mentioned several of His Names as Attributes
for His Name Allah. Similarly, Allah said,
ZfX <£V1 kf)
iAnd (all) the Most Beautiful Names belong to Allah, so call
on Him by than) (7:180), and,
*LL*y"l iji \fc-s, 6 d 11 \f.i\ jl iiii [fj
FathAl-Bari 9: 136, Muslim 2:1058.
66
Tafsir Ibtt Kathir
i.Say (O Muhammad sg :) "Invoke AUdh or invoke the Most
Gracious (Aildh), by whatever name you invoke Him (it is the
same), for to Him belong the Best Names."} (17:110)
Also, the Two Sahths recorded that Abu Hurayrah said that
the Messenger of Allah jg said,
a Allah has ninety-nine Names, one hundred minus one,
whoever counts (and preserves) than, will enter Paradise
These Names were mentioned in a Hadith recorded by At-
Tirmidhi* 2 * and Ibn Majah, and there are several differences
between these two narrations.
The Meaning of Ar-Rahman Ar-Rahim - the Most
Gracious, the Most Merciful
Ar-Rahman and Ar-Rahim are two names derived from Ar-
Rahmah (the mercy), but Rahman has more meanings that
pertain to mercy than Ar-Rahim. There is a statement by Ibn
Jarir that indicates that there is a consensus on this meaning.
Further, Al-Qurtubi said, “The proof that these names are
derived (from Ar-Rahmah ), is what At-Tirmidhi recorded - and
graded Sahlh from ‘Abdur-Rahman bin ‘Awf that he heard the
Messenger of Allah jg say,
O* t*"*! J lii : ( JUj ill JU»
« Allah the Exalted said, 7 Am Ar-Rahmdn. I created the
Raham (womb, i.e. family relations) and derived a name for it
from My Name. Hence, ivhoever keeps it, I will keep ties to
him, and whoever severs it, I will sever ties with him
He then said, “This is a text that indicates the derivation.” He
then said, “The Arabs denied the name Ar-Rahman, because of
their ignorance about Allah and His attributes.”
Al-Qurtubi said, “It was said that both Ar-Rahman and Ar-
Rahlm have the same meaning, such as the words Nadman
111 Fath Al-Bari 11:218, Muslim 4 :2062 .
121 Tuhfat Al-Ahwadhi 9 :480 , and Ibn Majah 2 : 1269 .
Tuhfat Al-Ahwadhi 6 :33
67
Surah 1. Al-Fdtihah ( Part-1 )
and Nadim, as Abu Ubayd has stated. Abu ‘Ali Al-Farisi said,
‘Ar-Rahman, which is exclusively for Allah, is a name that
encompasses every type of mercy that Allah has. Ar-Rahlm is
what effects the believers, for Allah said,
4 And He is ever Rahim (merciful) to the believers.}’ (33:43)
Also, Ibn ‘Abbas said - about Ar-Rahman and Ar-Rahlm, They
are two soft names, one of them is softer than the other
(meaning it carries more implications of mercy).’
Ibn Jarir said; As-Surri bin Yahya At-Tamimi narrated to me
that ‘Uthman bin Zufar related that Al-‘Azrami said about Ar-
Rahman and Ar-Rahlm, “He is Ar-Rahman with all creation
and Ar-Rahfm with the believers.”' 2 ' Hence. Allah’s
statements,
4Then He rose over (Istawa) the Throne (in a manner that
suits His majesty), Ar-Rahman } (25:59),^ and,
4Ar-Rahman (Allah) rose over (Istawa) the (Mighty) Throne (in
a manner that suits His majesty).} (20:5)
Allah thus mentioned the Istawa - rising over the Throne -
along with His Name Ar-Rahman, to indicate that His mercy
encompasses all of His creation. Allah also said,
J^=fj}
4 And He is ever Rahim (merciful) to the believers }, thus
encompassing the believers with His Name Ar-Rahlm. They said,
“This testifies to the fact that Ar-Rahman carries a broader scope
of meanings pertaining to the mercy of Allah with His creation in
both lives. Meanwhile, Ar-Rahlm is exclusively for the believers.”
Yet, we should mention that there is a supplication that reads,
«The Rahman and the Rahim of this life and the Hereafter »
111 Tafsir Al-Qurtubi 1:105.
[2) At-Tabari 1 :127.
69
Surah 1. Al-Fatihalt (Part-1)
(merciful)} (9:128).
Allah has also described some of His creation using some of
His other Names. For instance, Allah said,
iVerily, We have created man from Nutfah (drops) of mixed
semen (sexual discharge of man and woman), in order to try
him, so We made him hearer (Sami') and seer (Basir) (76:2).
In conclusion, there are several of Allah’s Names that are
used as names for others besides Allah. Further, some of
Allah’s Names are exclusive for Allah alone, such as Allah, Ar-
Rahman, Al-Khaliq (the Creator), Ar-Raziq (the Sustainer), and
so forth.
Hence, Allah started the Tasmiyah (meaning, In the Name of
Allah, Most Gracious Most Merciful’) with His Name, Allah,
and described Himself as Ar-Rahman, (Most Gracious) which
is softer and more general than Ar-Rahlm. The most honorable
Names are mentioned first, just as Allah did here.
A Hadith narrated by Umm Salamah stated that the
recitation of the Messenger of Allah jg was slow and clear,
letter by letter,
yj fji — sgfi . p * — ~^}}
i. . /.u
iln the Name of Allah, the Most Gracious, the Most Merciful.
All the praises and thanks be to Allah, the Lord of all that
exists. The Most Gracious, the Most Merciful. The Owner of
the Day of Recompense} (1:1-4).
And this is how a group of scholars recite it. Others
connected the recitation of the Tasmiyah to Al-Hamd.
4 l0l aJhiji <_»j fu j1^S\}
42. Al-Hamd be to Allah, the Lord of all that exists.}
The Meaning of Al-Hamd
Abu Jafar bin Jarir said, “The meaning of
4 fa 1^\}
70
Tafsir Ibn Kathir
iAl-Hamdu Lilldh } (all praise and thanks be to Allah) is: all
thanks are due purely to Allah, alone, not any of the objects
that are being worshipped instead of Him, nor any of His
creation. These thanks are due to Allah’s innumerable favors
and bounties, that only He knows the amount of. Allah’s
bounties include creating the tools that help the creation
worship Him, the physical bodies with which they are able to
implement His commands, the sustenance that He provides
them in this life, and the comfortable life He has granted them,
without anything or anyone compelling Him to do so. Allah also
warned His creation and alerted them about the means and
methods with which they can earn eternal dwelling in the
residence of everlasting happiness. All thanks and praise are
due to Allah for these favors from beginning to end.” 1 11
Further, Ibn Jarir commented on the Ayah,
iAl-Hamdu Lilldh }, that it means, “A praise that Allah praised
Himself with, indicating to His servants that they too should
praise Him, as if Allah had said, ‘Say: All thanks and praise is
due to Allah.’ It was said that the statement,
4A11 praise and thanks be to Allah}, entails praising Allah by
mentioning His most beautiful Names and most honorable
Attributes. When one proclaims, ‘All thanks are due to Allah,’
he will be thanking Him for His favors and bounties.” 12 *
The Difference between Praise and Thanks
Hamd is more general, in that it is a statement of praise for
one’s characteristics, or for what he has done. Thanks are
given for what was done, not merely for characteristics.
The Statements of the Salaf about Al-Hamd
*
Hafs mentioned that ‘Umar said to ‘Ali, “We know La ilaha
illallah, Subhan Allah and Allahu Akbar. What about Al-
Hamdu Lilldh?” ‘Ali said, “A statement that Allah liked for
111 At-Tabari 1:135.
121 At-Tabari 1 :137.
Surah 1. Al-Fdtihah ( Part-1 )
71
Himself, was pleased with for Himself and He likes that it be
repeated.” 111 Also, Ibn ‘Abbas said, “Al-Hamdu Lillah is the
statement of appreciation. When the servant says Al-Hamdu
Lillah, Allah says, ‘My servant has praised Me.” Ibn Abi Hatim
recorded this HadithP 1
The Virtues of Al-Hamd
Imam Ahmad bin Hanbal recorded that Al-Aswad bin Sari'
said, “I said, ‘O Messenger of Allah! Should I recite to you
words of praise for My Lord, the Exalted, that I have
collected?’ He said,
dLj jl LU
^Verily, your Lord likes Al-Hamd . »”
An-Nasal also recorded this HadithP^ Furthermore, Abu Isa
At-Tirmidhi, An-Nasa’i and Ibn Majah recorded that Musa bin
Ibrahim bin Kathir related that Talhah bin Khirash said that
Jabir bin ‘Abdullah said that the Messenger of Allah ?£ said,
jLuJi i Jiii \ ijj V Jjiu
«77ie best Dhikr (remembering Allah) is Ld ilaha illallah and the
best supplication is Al-Hamdu Lillah . »
At-Tirmidhi said that this Hadlth is Hasan Ghartb. 141 Also,
Ibn Majah recorded that Anas bin Malik said that the
Messenger of Allah jgg said,
iL; J~isi j(5 Ml .uAJl : Jlii iLL jIp <5>l jLwl
«No servant is blessed by Allah and says/Al-Hamdu Lillah',
except that what he was given is better than that which he has
himself acquired . » ls|
Further, in his Sunan, Ibn Majah recorded that Ibn TJmar
111 At-Tabari. 1 :15.
121 Ibid. 1 :13.
131 Ahmad 3 :435 , and An-Nasa’i in Al-Kubra 4:416.
141 Tuhfat Al-Ahwadhi 9 :324, An-Nasa’i in Al-Kubra 6 :208, Ibn Majah
2:1249.
[5) Ibn Majah 2: 1250
72
* Tafsir Ibn Kathir
said that the Messenger of Allah j|| said,
(►J ** j <J^»J -uAll tlD i— >j IS : J\j <Ssl jlle Ijl* j|i>
l3j 'J 'JUi ail Jj lu « Ifj L^xj <liS IjjJj j*Ii jjlsijL oJLajo . .‘M1UI
: oXp JU LL 1 4)1 JU i vials’ V JJlzS Jli A* Ijlp o \
^ j ^ -U^Jl jjj ! Jli ajI iljj U ! ^ IS !Sl*
Jiil: Jj- ,£X* Jli as Uds-I :L$ Jii jiii .dujLL ij I^J
8 . lf>
“A servant of Allah once said, 'O Allah ! Yours is the Hamd
that is suitable for the grace of Your Face and the greatness of
Your Supreme Authority.’ The two angels were confused as to
how to write these words. They ascended to Allah and said, 'O
our Lord! A servant has just uttered a statement and we are
unsure how to record it for him.' Allah said while having more
knowledge in what His servant has said, What did My servant
say?’ They said, 'He said, 'O Allah! Yours is the Hamd that is
suitable for the grace of Your Face and the greatness of Your
Supreme Authority.' Allah said to them, Write it as My
servant has said it, until he meets Me and tften I shall reioard
him for it.i)* 1 *
Al before Hamd encompasses all Types of Thanks and
Appreciation for Allah
The letters Alif and Lam before the word Hamd serve to
encompass all types of thanks and appreciation for Allah, the
Exalted. A Hadith stated.
idp £jl hsLf iiiS ilUjl dij ,’^s juJJl ill ^liis
oils'
«0 Allah! All of Al-Hamd is due to You, You own all the
ownership, all types of good are in Your Hand and all affairs
belong to You M 2 *
111 Ibn Majah 2:1249.
121 At-TarghJb wat-Tarhib 2 :253 .
73
Surah 1. Al-Fdtihali (Part-1)
The Meaning of Ar-Rabb, the Lord
Ar-Rabb is the owner who has full authority over his
property. Ar-Rabb, linguistically means, the master or the one
who has the authority to lead. All of these meanings are
correct for Allah. When it is alone, the word Rabb is used only
for Allah. As for other than Allah, it can be used to say Rabb
Ad-Dar, the master of such and such object. Further, it was
reported that Ar-Rabb is Allah’s Greatest Name.
The Meaning of Al-'Alamin
Al-‘Alamln is plural for ‘Alam, which encompasses everything
in existence except Allah. The word Alam is itself a plural
word, having no singular form. The Alamin are different
creations that exist in the heavens and the earth, on land and
at sea. Every generation of creation is called an Alam. Al-
Farra' and Abu TJbayd said, “Alam includes all that has a
mind, the Jinns, mankind, the angels and the devils, but not
the animals.” Also, Zayd bin Aslam and Abu Muhaysin said,
Alam includes all that Allah has created with a soul.” Further,
Qatadah said about,
iThe Lord of the 'Alamin}, “Every type of creation is an Alam.”
Az-Zajjaj also said, “ Alam encompasses everything that Allah
created, in this life and in the Hereafter.” Al-Qurtubi
commented, “This is the correct meaning, that the Alam
encompasses everything that Allah created in both worlds.
Similarly, Allah said,
o'
iFir'awn (Pharaoh) said: "And what is the Lord of the
'Alamin?" Musa (Moses) said: "The Lord of the heavens and
the earth, and all that is between them, if you seek to be
convinced with certainty "} ( 26 : 23 - 24 ).
Why is the Creation called ‘Alam?
Alam is derived from Alamah, that is because it is a sign
testifying to the existence of its Creator and to His
Oneness.”* 1 '
m
Al-Qurtubi 1 :139 .
74
Tafsir Ibn Kathir
- 4 >'
43. Ar-Rahman (the Most Gracious), Ar-Rahim (the Most
Merciful)}. Allah said next,
4Ar-Rahmdn (the Most Gracious), Ar-Raliim (the Most Merciful)}
We explained these Names in the Basmalah. Al-Qurtubi said,
“Allah has described Himself by ‘Ar-Rahman, Ar-Rahim’ after
saying ‘the Lord of the Alamin’, so His statement here includes
a warning, and then an encouragement. Similarly, Allah said,
jVj ,if.l Gi tji li^}
iDeclare (O Muhammad unto My servants, that truly, I
am the Oft-Forgiving, the Most Merciful. And that My
torment is indeed the most painful torment.} ( 1 5:49-50)* ’’
Allah said,
iSurely, your Lord is swift in retribution, and certainly He is
Oft-Forgiving, Most Merciful.} (6:165)
Hence, Rabb contains a warning while Ar-Rahman Ar-Rahim
encourages. Further, Muslim recorded in his Sahih. that the
Messenger of Allah jg said,
U J* I5sj I fj i. Jjy-'l L 4)1 JCj~ li jJluj U»
la.< U ^31 -dll Jup
*lf the believer knew what punishment Allah has, none would
have hope in acquiring His Paradise, and if the disbeliever brew
what mercy Allah has, none will lose hope of earning His
earning.* 12 '
s'j.
44. The Owner of the Day of Recompense .}
Indicating Sovereignty on the Day of Judgment
Allah mentioned His sovereignty of the Day of Resurrection,
111 Ibid.
121 Muslim 4:2109.
75
Surah 1. Al-Fdtihah ( Part-1 )
but this does not negate His sovereignty over all other things.
For Allah mentioned that He is the Lord of existence, including
this earthly life and the Hereafter. Allah only mentioned the
Day of Recompense here because on that Day, no one except
Him will be able to claim ownership of anything whatsoever.
On that Day, no one will be allowed to speak without His
permission. Similarly, Allah said,
4 , rA . J'b j 4 U~» iS oiU'j [ji: fj.}
iThe Day that Ar-Ruh (Jibril (Gabriel) or another angel) and
the angels ivill stand forth in rows, they will not speak except
him whom the Most Gracious (Allah) allows, and he will speak
what is right.} (78:38),
4 ) ^}
iAnd all voices will be humbled far the Most Gracious (Allah),
and nothing shall you hear but the Imo voice of their
footsteps. }( 20:108), and,
- x> s' ». ' •> • '
•>i i k J-* 4 ot £}
iOti the Day when it comes, no person shall speak except by
His (Allah’s) leave. Some among them will be wretched and
(others) blessed} (11:105).
Ad-Dahhak said that Ibn ‘Abbas commented, “Allah says,
‘On that Day, no one owns anything that they used to own in
the world.’”
The Meaning of Yawm Ad-Din
Ibn ‘Abbas said, “ Yawm Ad-Din is the Day of Recompense for
the creatures, meaning the Day of Judgment. On that Day, Allah
will reckon the creation for their deeds, evil for evil, good for
good, except for those whom He pardons. In addition, several
other Companions, Tabi'in and scholars of the Salaf, said
similarly, for this meaning is apparent and clear from the Ayah.
Allah is Al-Malik (King or Owner)
Allah is the True Owner (Malik) (of everything and everyone).
Allah said,
111 IbnAbi Hfitim 1:19.
76
Tafsir Ibn Kathir
J./M QX > ^ %
4He is Allah, beside Whom Ld ildha ilia Huwa, the King, the
Holy, the One free from all defects > (59:23).
Also, the Two Sahihs recorded Abu Hurayrah saying that
the Prophet jg said,
«4l V) ilJU l 4 IIL JLz Jf-j <Ll
r-
’‘The most despicable name to Allah is a person who calls
himself the king of kings, while there are no owners except
Am. w
Also the Two Sahihs recorded that the Messenger of Allah jg
said,
^jt\ itllLeJl ui : JjZ Cm »LLUl f&jj ^0 I <2)1
S' ^ ^
“(On f/i<? Day of Judgement) Allah will grasp the earth and fold
up the heavens with His Right Hand and proclaim, T Am the
King! Where are the kings of the earth? Where are the tyrants?
Where are the arrogant?'^
Also, in the the Glorious Qur’an;
4j0\ iiilif gfr
iWhose is the kingdom this Day? Allah's, the One, the
Irresistible . 4 (40 : 1 6) .
As for calling someone other than Allah a king in this life,
then it is done as a figure of speech. For instance, Allah said,
4 Indeed Allah appointed Tdlut (Saul) as a king over you . )>
(2:247),
CiKjfr
4As there was a king behind them}(18:79), and,
4tP P^j J£- H*
^ Path Al-Bari 1 :604 and Muslim 3 : 1688 .
Fath Al-Bari 13 :404 and Muslim 4 :2 148 .
Surah 1. Al-Fdtihah ( Part-1 )
77
iWhen He made Prophets among you, and made you kings ^ (5:20).
Also, the Two Sahihs recorded,
j4»
“Jusf like kings reclining on their thrones a* 1 '
The Meaning of Ad-Din
Ad-Din means the reckoning, the reward or punishment.
Similarly, Allah said,
iOn that Day Allah will pay them the (Dinahum) recompense
(of their deeds) in full > (24:25), and,
4offJ iLi^
iShall we indeed (be raised up) to receive reward or punishment
(according to our deeds)?} (37:53). A Hadith stated.
“The wise person is he who reckons himself and works for (his
life) after death. d* 2 *
meaning, he holds himself accountable. Also, Umar said,
“Hold yourself accountable before you are held accountable,
weigh yourselves before you are weighed, and be prepared for
the biggest gathering before He Whose knowledge encompasses
your deeds,
jy'j}
iThat Day shall you be brought to Judgement, not a secret of
yours will be hidden} (69:18).”
j){ te\}
45. You we worship, and You we ask Jbr help.} (1:5)
The Linguistic and Religious Meaning of * Ibadah
Linguistically, ‘Ibadah means subdued. For instance, a road
* 1 * Fath Al-Bari 6 :89 and Muslim 3:1518.
121 Ibn Majah 2:1423.
78
Tafsir Ibtt Kathir
is described as Mu'abbadah, meaning, ‘paved’. In religious
terminology, ‘Ibadah implies the utmost love, humility and fear.
The Merit of stating the Object of the Action before the
Doer of the Act, and the Merit of these Negations
“You...”, means, we worship You alone and none else, and
rely on You alone and none else. This is the perfect form of
obedience and the entire religion is implied by these two ideas.
Some of the Salaf said, Al-Fatihah is the secret of the Qur’an,
while these words are the secret of Al-Fatihah,
JO
45. You we zoorship, and You we ask for help from.}
The first part is a declaration of innocence from Shirk
(polytheism), while the second negates having any power or
strength, displaying the recognition that all affairs are
controlled by Allah alone. This meaning is reiterated in various
instances in the Qur’an. For instance, Allah said,
/ / C // //y
4 So 1 oorship Him (O Muliammad sg) and put your trust in
Him. And your Lord is not unaware of what you ( people ) do.}
(11:123),
i&f . H iL'i: &J\ $ ji>
iSay: "He is the Most Gracious (Allah), in Him we believe,
and in Him we put our trust."} (67:29),
4(He alone is) the Lord of the east and the west; Ld ildha ilia
Huwa (none has the right to be worshipped but He). So take
Him alone as Wakil (Disposer of your affairs)}, (73:9), and.
i
jjujj jLo
4You we worship, and You we ask for help from}.
We should mention that in this Ayah, the type of speech
here changes from the third person to direct speech by using
the Kaf in the statement Iyyaka (You). This is because after
the servant praised and thanked Allah, he stands before Him,
Surah 1. Al-Fatihah (Part-1)
addressing Him directly;
i
}You we worship, and You we ask for help from }.
79
Al-Fatihah indicates the Necessity of praising Allah. It
is required in every Prayer.
The beginning of Surat Al-Fatihah contains Allah’s praise for
Himself by His most beautiful Attributes and indicates to His
servants that, they too, should praise Him in the same
manner. Hence, the prayer is not valid unless one recites Al-
Fatihah, if he is able. The Two Sahihs recorded that TJbadah
bin As-Samit said that the Messenger of Allah jg said,
<<_>li£Jl iAllL
«Tliere is tw valid prayer for whoever does not recite Al-Fatiliah
of the Boole V 11
Also, it is recorded in Sahih Muslim that Abu Hurayrah
said that the Messenger of Allah jg said,
J if?j u-i xJxi : JU; li)i J^a;»
:<iil Jli icjjJLJ' :juJI Jli lil ijlj, li
:Jli li^i :Jjil Jli ^>l>:Jli lip JtM*-
jJblj x-*j JilJ : Jli lj|3 i^Jup :ii)l Jli _>j> liUx*
tjjti.Jli lili tjLi U fjsSij ^ jj IJL* : Jli . i
% ^k. 0 Cx/jj' OsffL\\\
•jli U Iju : Jli
i Allah said, 7 divided the prayer into two halves between
Myself and My servant, one half is for Me and one half for My
servant. My servant slutll have what he asks for.' When the
servant says,
iAll praise and thanks be to Allah, the Lord of all that exists.},
m
Fath Al-Bari 2 :276 and Muslim 1 :295 .
80
Tafctr Ibn Kathir
Allah says, ‘My servant lias praised Me.' When the servant says,
4 1 ’
iThe Most Gracious, the Most Merciful}, Allah says, ‘My
servant has praised Me.' When the servant says,
4 ‘ :
iThe Owner of the Day of Recompense }, Allah says, 'My
servant has glorified Me.' If the servant says,
i
•iltjjj Jl-jo Jjljt ^
iYoti we worship, and You we ask for help}, Allah says, 'This
is between Me and My servant, and My servant shall have
what he asked.' If the servant says,
if v;
iGuide us to the straight path. The path of those on whom You
have bestoived Your grace, not (that) of those who have earned
Your anger, nor of those who went astray }, Allah says, ’This is
for My servant, and My servant shall have what he asked /i* 1 *
Tawhid Al-Uluhiyyah
Ad-Dahhak narrated that Ibn ‘Abbas said,
iX~^
iYou we worship} means, “It is You whom we single out, Whom we
fear and Whom we hope in, You alone, our Lord, and none else.
Tawhid Ar-Rububiyyah
icss ** — 5
}And You we ask for help from}, to obey you and in all of
our affairs. ”* 21 Further, Qatadah said that the Ayah,
i:
M\}
111 Muslim 1 :297.
,2) Ibn Abi Hatim 1 :19.
81
Surah 1. Al-Fdtihah (Part-1)
4You we worship, and You we ask for help from} “Contains Allah’s
command to us to perform sincere worship for Him and to seek
His aid concerning all of our affairs.”* 1 ’ Allah mentioned,
4 Juju jJljJ 4
4 You we worship} before,
44 ?~~ »
4 And You we ask for help from}, because the objective here is the
worship, while Allah’s help is the tool to implement this
objective. Certainly, one first takes care of the most important
aspects and then what is less important, and Allah knows best.
Allah called His Prophet ^ an ‘Abd
Allah called His Messenger jg an ‘Abd (servant) when He
mentioned sending down His Book, the Prophet’s involvement
in inviting to Him, and when mentioning the Isra’ (overnight
journey from Makkah to Jerusalem and then to heaven), and
these are the Prophet’s most honorable missions. Allah said,
4 ^ 3 ' *£ '6- 4 4 ' k
4AU praise and thanks be to Alldlt, Who has sent down to His
servant (Mulmnmad the Book (the Qur’an)} (18:1),
4 <il JLt Cl ’f^i}
4 And when the servant of Allah (Muhammad is) stood up
invoking Him (his Lord - Allah in prayer)}, (72:19) and,
4^J *; jJJu Isfj Cjjft J*CL.}
4Clorified (and Exalted) be He (Allah) (above all that they
associate with Him) Who took His servant (Muhammad %) for
a journey by night} (17:1).
Encouraging the Performance of the Acts of Worship
during Times of Distress
Allah also recommended that His Prophet sg resort to acts of
worship during times when he felt distressed because of the
111 Ibid. 1 :20 .
Surah 1. Al-Fdtihah (Part-1)
83
they associate with You)! Truly, / have been of the wrongdoers)
(21:87).
Further, one may praise Him without mentioning what he
needs.
The Meaning of Guidance mentioned in the Surah
The guidance mentioned in the Surah implies being directed
and guided to success. Allah said,
4 , 3 ' «)'
iCuide us to the straight path) meaning guide, direct, lead and
grant us the correct guidance. Also,
4 * '■ 'ojwJi
iAnd shown him the two ways (good and evil)?) (90:10), means,
*We explained to him the paths of good and evil.’ Also, Allah
said,
4 He (Allah) chose him (as an intimate friend) and guided him
to a straight path) (16:121), and,
iAnd lead them on to the zuay of flaming Fire (Hell)) (37:23).
Similarly, Allah said,
iAnd verily, you (O Muhammad sg) are indeed guiding
(mankind) to the straight path) (42:52), and,
4u4l <s$ * \ jSQ)
iAll praise and thanks be to Allah, Who has guided us to this)
(7:43),
meaning, guided us and directed us and qualified us for this
end - Paradise.
The Meaning of As-Sirat Al-Mus taq im, the Straight
Path.
As for the meaning of As-Sirat Al-Mustaqim, Imam Abu Ja‘far
84
Tafsir Ibn Kathir
At-Tabari said, “The Ummah agreed that Sirdt Al-Mustaqim, is
the clear path without branches, according to the language of
the Arabs. For instance, Jarir bin ‘Atiyah Al-Khatafi said in a
poem, The Leader of the faithful is on a path that will remain
straight even though the other paths are crooked.” At-Tabari
also stated that, “There are many evidences to this fact.” At-
Tabari then proceeded, “The Arabs use the term, Siraf in
reference to every deed and statement whether righteous or
wicked. Hence the Arabs would describe the honest person as
being straight and the wicked person as being crooked. The
straight path mentioned in the Qur’an refers to Islam.* 1 *
Imam Ahmad recorded in his Musnad that An-Nawwas bin
Sam'an said that the Prophet jg said,
[j *\ 111 If* I 11 • Jy& frlS ia\'j^ai\ tol i-’j* jfo* >—
_ * ' *
jljf Ijli y-Sj ^^yry
jj *>cja V ■ Jl* *dJ*i iy 1~^ J*
•ilijj 41 «— 4i • ui' .u\ti
^ 41 i»ij J. 1^11 *41 4 ^ *i;i» > ^ijJi
“ Allah has set an example: a Sirdt (straight path) that is
surrounded by two walls on both sides, with several open doors
within the walls covered with curtains. There is a caller on the
gate of the Sirat who heralds, 'O people! Stay on the path and
do not deviate from it.' Meanwhile, a caller from above the path
is also warning any person who wants to open any of these
doors, Woe unto you! Do not open it, for if you open it you
ivill pass through.' The straight path is Islam, the two walls are
Allah's set limits, while the doors resemble what Allah has
prohibited. The caller on the gate of the Sirdt is the Book of
Allah, while the caller above the Sirat is Allah's admonishment
in the heart of every Muslim
1,1 At-Jabari 1:170.
|2) Ahmad 4: 182.
85
Surah 1. Al-Fdtihah ( Part-1 )
The Faithful ask for and abide by Guidance
If someone asks, “Why does the believer ask Allah for
guidance during every prayer and at other times, while he is
already properly guided? Has he not already acquired
guidance?”
The answer to these questions is that if it were not a fact
that the believer needs to keep asking for guidance day and
night, Allah would not have directed him to invoke Him to
acquire the guidance. The servant needs Allah the Exalted
every hour of his life to help him remain firm on the path of
guidance and to make him even more firm and persistent on
it. The servant does not have the power to benefit or harm
himself, except by Allah’s permission. Therefore, Allah directed
the servant to invoke Him constantly, so that He provides him
with His aid and with firmness and success. Indeed, the
happy person is he whom Allah guides to ask of Him. This is
especially the case if a person urgently needs Allah’s help day
or night. Allah said,
IS ^ jit (jLjli i gftjj I £{■)£}
4 3? u; &
40 you who believe! Believe in Allah, and His Messenger
(Muhammad %g), and the Book (the Qur'an) which He has sent
down to His Messenger, and the Scripture which He sent down
to those before (him)} (4:16).
Therefore, in this Ayah Allah commanded the believers to
believe, and this command is not redundant since what is
sought here is firmness and continuity of performing the deeds
that help one remain on the path of faith. Also, Allah
commanded His believing servants to proclaim,
4; £4.£ii A he k'J M Q Aj h £ £* * <£}
iOur Lord! Let not our hearts deviate (from the truth) after
You have guided us, and grant us mercy from You. Truly,
You are the Bestower.} (3:8). Hence,
4 1 y *
iGuide us to the straight way} means, “Make us firm on the path
of guidance and do not allow us to deviate from it.”
86
Tafsir Ibn Kathir
V) p+s c j*. jv^Ac e - jit Cjl/jj'"
47. 77ie way 0 / those upon whom You have bestowed Your
grace, not (that) of those who earned Your anger, nor of those
who went astray}.
We mentioned the Hadith in which the servant proclaims,
iGuide us to the straight way } and Allah says, “This is for My
servant, and My servant shall acquire what he asks for.” Allah’s
statement.
iThe way of those upon whom You have bestowed Your grace }
defines the path. Those upon whom Allah has bestowed His
grace’ are those mentioned in Surat An-Nisa’ (chapter 4), when
Allah said,
/ .'-‘7 * /V * i *
iAnd whoever obeys Allah and the Messenger (Muhammad
$&), then they will be in the company of those on whom Allah
has bestowed His grace, the Prophets, the Siddiqin (the truly
faithful), the martyrs, and the righteous. And how excellent
these companions are! Such is the bounty from Allah, and Allah
is sufficient to know } (4:69-70).
Allah’s statement,
jCc-}
iNot (the way) of those who earned Your anger, nor of those
who went astray }
meaning guide us to the straight path, the path of those upon
whom you have bestowed Your grace, that is, the people of
guidance, sincerity and obedience to Allah and His
Messengers. They are the people who adhere to Allah’s
commandments and refrain from committing what He has
prohibited. But, help us to avoid the path of those whom Allah
is angry with, whose intentions are corrupt, who know the
truth, yet deviate from it. Also, help us avoid the path of those
87
Surah 1. Al-Fdtihah (Part-1)
who were led astray, who lost the true knowledge and, as a
result, are wandering in misguidance, unable to find the
correct path. Allah asserted that the two paths He described
here are both misguided when He repeated the negation ‘not’.
These two paths are the paths of the Christians and Jews, a
fact that the believer should beware of so that he avoids them.
The path of the believers is knowledge of the truth and abiding
by it. In comparison, the Jews abandoned practicing the
religion, while the Christians lost the true knowledge. This is
why ‘anger’ descended upon the Jews, while being described
as “led astray’ is more appropriate of the Christians. Those
who know, but avoid implementing the truth, deserve the
anger, unlike those who are ignorant. The Christians want to
seek the true knowledge, but are unable to find it because
they did not seek it from its proper resources. This is why
they were led astray. We should also mention that both the
Christians and the Jews have earned the anger and are led
astray, but the anger is one of the attributes more particular
of the Jews. Allah said about the Jews,
ii' iii
iThose (Jews) who incurred the curse of Allah and His wrath }
(5:60).
The attribute that the Christians deserve most is that of
being led astray, just as Allah said about them,
4^ J' £
j* <jcL=. tfeS; JJj
iWho wait astray before and who misled many, and strayed
(themselves) from the right path} (5:77).
There are several Hadiths and reports from the Salaf on this
subject. Imam Ahmad recorded that ‘Adi bin Hatim said, “The
horsemen of the Messenger of Allah sg seized my paternal aunt
and some other people. When they brought them to the
Messenger of Allah they were made to stand in line before
him. My aunt said, ‘O Messenger of Allah! The supporter is far
away, the offspring have stopped coming and I am an old
woman, unable to serve. Grant me your favor, may Allah grant
you His favor.’ He said, “Who is your supporter?’ She said, ‘Adi
bin Hatim.’ He said, The one who ran away from Allah and His
Messenger?’ She said, ‘So, the Prophet jg freed me.’ When the
88
Tafsir Ibn Kathfr
Prophet jg came back, there was a man next to him, I think
that he was ‘Ali, who said to her, ‘Ask him for a means of
transportation.’ She asked the Prophet jg, and he ordered that
she be given an animal.” ‘Adi then said, “Later on, she came to
me and said, ‘He (Muhammad jg) has done a favor that your
father (who was a generous man) would never have done. So
and-so person came to him and he granted him his favor, and
so-and-so came to him and he granted him his favor.’ So I went
to the Prophet sg and found that some women and children
were gathering with him, so close that I knew that he was not a
king like Kisra (King of Persia) or Caesar. He said, ‘O ‘Adi! What
made you run away, so that La ilaha illalldh is not proclaimed?
Is there a deity worthy of worship except Allah? What made you
run away, so that AUa.hu Akbar (AllAh is the Greater) is not
proclaimed? Is there anything Greater than Allah?’ I proclaimed
my Islam and I saw his face radiate with pleasure and he said:
J ^ .1 i 0 1 c. Ljj .1^ W 1
‘‘Those who have earned the anger are the ]eivs and those who
are led astray are the Christians
This HacLUh was also collected by At-Tirmidhi who said that
it is Hasan Gharib . (1 *
Also, when Zayd bin ‘Amr bin Nufayl went with some of his
friends - before Islam - to Ash-Sham seeking the true religion,
the Jews said to him, “You will not become a Jew unless you
carry a share of the anger of Allah that we have earned.” He
said, “I am seeking to escape Allah’s anger.” Also, the
Christians said to him, “If you become one of us you will carry
a share in Allah’s discontent.” He said, “I cannot bear it.” So
he remained in his pure nature and avoided worshipping the
idols and the polytheistic practices. He became neither a Jew,
nor Christian. As for his companions, they became Christians
because they found it more pure than Judaism. Waraqah bin
Nawfal was among these people until Allah guided him by the
hand of His Prophet §g, when he was sent as Prophet, and
Waraqah believed in the revelation that was sent to the Prophet
may Allah be pleased with him.
*** Ahmad 4:378, and Tuhfat At- Ahwadhi 8:289.
Surah 1. Al-Fatihah ( Part-1 )
89
The Summary of Al-Fatihah
The honorable Surah Al-Fatihah contains seven Ayat
including the praise and thanks of Allah, glorifying Him and
praising Him by mentioning His most Beautiful Names and
most high Attributes. It also mentions the Hereafter, which is
the Day of Resurrection, and directs Allah’s servants to ask of
Him, invoking Him and declaring that all power and strength
comes from Him. It also calls to the sincerity of the worship of
Allah alone, singling Him out in His divinity, believing in His
perfection, being free from the need o any partners, having no
rivals nor equals. Al-Fatihah directs the believers to invoke
Allah to guide them to the straight path, which is the true
religion, and to help them remain on that path in this life, and
to pass over the actual Sirat (bridge over hell that everyone
must pass over) on the Day of Judgment. On that Day, the
believers will be directed to the gardens of comfort in the
company of the Prophets, the truthful ones, the martyrs and
the righteous. Al-Fatihah also encourages performing good
deeds, so that the believers will be in the company of the
good-doers on the Day of Resurrection. The Surah also warns
against following the paths of misguidance, so that one does
not end up being gathered with those who indulge in sin, on
the Day of Resurrection, including those who have earned the
anger and those who were led astray.
The Bounties are because of Allah, not the Deviations
Allah said,
iThe way of those upon whom you have bestowed Your grace >, when
He mentioned His favor. On mentioning anger, Allah said,
Jl
iNot (that) of those who earned Your anger without mentioning
the subject, although it is He Who has sent down the anger on
them, just as Allah stated in another Ayah,
'if 9 % Jl j $¥
4Have you (O Muhammad jg) not seen those (hypocrites) who
take as friends a people upon whom is the wrath of Allah (i.e.
90
Tafsir Ibtt Kathtr
Jews)?} (58:14).
Also, Allah relates the misguidance of those who indulged in
it, although they were justly misguided according to Allah’s
appointed destiny. For instance, Allah said,
tb (*J J-4 -Sj T&f-J' J+* -i-t.
4He whom Allah guides, he is the rightly-guided ; but he whom
He sends astray, for him you will find no Waif (guiding friend)
to lead him (to the right path)} (18:17)
and,
^Whomsoever Allah sends astray, none can guide him ; and He
lets them wander blindly in their transgression} (7:186).
These and several other Ayat testify to the fact that Allah
alone is the One Who guides and misguides, contrary to the
belief of the Qadariyyah sect, who claimed that the servants
choose and create their own destiny. They rely on some
unclear Ayat avoiding what is clear and contradicts their
desires. Theirs, is the method of the people who follow their
lust, desire and wickedness. An authentic Hadith narrated,
< 1)1 (jo-i jjJJI au aJLIj U Jl pjl j lil®
zWhcn you see those who follow what is not so clear in it (the
Qur'an), then they are those whom Allah has mentioned (refer
to 3:7). Hence, avoid them.d 11
The Prophet jg was referring to Allah’s statement,
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iUwlj *UC»l Al4 A ££ U £>3 4 Uliy
4 S 0 as for those in whose hearts there is a deviation (from the
truth) they follow that which is not entirely clear thereof,
seeking Al-Fitnah (polytheism and trials), and seeking for its
hidden meanings}(3:7).
Verily, no innovator in the religion could ever rely on any
authentic evidence in the Qur’an that testifies to his
innovation. The Qur’an came to distinguish between truth and
falsehood, and guidance and misguidance. The Qur’an does
111 Fath Al-Bdri 8:57.
91
Surah 1. Al-Fatihah (Part-1)
not contain any discrepancies or contradictions, because it is
a revelation from the Most Wise, Worthy of all praise.
Saying Amin
It is recommended to say Amin after finishing the recitation
of Al-Fatihah. Amin means, “O Allah! Accept our invocation.”
The evidence that saying Amin is recommended is contained in
what Imams Ahmad, Abu Dawud and At-Tirmidhi recorded,
that Wa’il bin Hujr said, “I heard the Messenger of Allah jg
recite,
4Not (that) of those who earned Your anger, nor of those who
went astray and he said ‘Amin’ extending it with his
voice.” 111
Abu Dawud ’s narration added, “Raising his voice with it.” At-
Tirmidhi then commented that this Hadith is Hasan and was
also narrated from ‘Ali and Ibn Mas'ud 121 . Also, Abu Hurayrah
narrated that whenever the Messenger of Allah jg would recite,
Vj o^Jjl
4Not (the way) of those who earned Your anger, nor of those who
went astray >, He would say Amin until those who were behind
him in the first line could hear him. 131
Abu Dawud and Ibn Majah recorded this Hadith with the
addition, “Then the Masjid would shake because of (those
behind the Prophet jg) reciting Amin.” 141 Also, Ad-Daraqutni
recorded this Hadith and commented that it is Hasan. Further,
Bilal nan-ated that he said, “O Messenger of Allah! Do not finish
saying Amin before I can join you.” 15 ' This was recorded by Abu
Dawud.’ 61
In addition, Abu Nasr Al-Qushayri narrated that Al-Hasan
and Jafar As-Sadiq stressed the ‘m’ in Amin.
111 Ahmad 4:315, Abu Dawud 1 :574, Tuhfat Al-Ahwadhi 2 :67 .
121 Tuhfat Al-Ahwadhi 2:67.
131 Abu Dawud 1 :575.
141 Abu Dawud 1 :575, Ibn Majah 1 :279.
151 Ad-Daraqutni 1 :335
161 Abu Dawud 1 :576.
Surah 1. Al-Fatihah ( Part-1 )
93
1 They will not envy us for anything more titan they envy us
for Friday which we have been guided to, while they were led
astray from it, and for the Qiblah which we were guided to,
while they were led astray from it, and for our saying ‘ Amin '
behind the Imam .n* 11
Also, Ibn Majah recorded this Hadith with the wording.
«The Jews have never envied you more than for your saying the
Salam (Islamic greeting) and for saying Amin.^ 2]
111 Ahmad 6:134
■ 2| Ibn Majah 2:278.
Sural t 2. Al-Baqarah (1 - 24) ( Part-1 )
95
Tafsir of Surat Al-Baqarah
(Chapter 2)
Which was revealed in Al-Madinah
The Virtues of
Surat Al-Baqarah
In Musnad Ahmad,
Sahih Muslim, At-
Tirmidhi and An-
Nasa’i, it is recorded
that Abu Hurayrah
said that the Prophet
said,
jji I I V •
>, > ? Ji _
\'yu
® j Ua-.t.l 1 4i>- jJ V ; \
“Do not turn your
houses into graves. Ve-
rily, Shaytan does not
enter the house where
Surat Al-Baqarah is
recited .» At-Tirmidhi
said, “ Hasan Sahih . 111
Also, ‘Abdullah bin
Mas'ud said,
“Shaytan flees from
the house where
Surat Al-Baqarah is
heard.” This Hadilh was collected by An-Nasa’i in Al-Yawm
wal-Laylah , 121 and Al-Hakim recorded it in his Mustadrak, and
then said that its chain of narration is authentic, although the
111 Ahmad 2:284, Muslim 1 :539, Tuhfat Al-Ahwadhi 8:180, An-Nasal
in Al-Kubra 5:13.
121 An-Nasal in Al-Kubra 5:13.
96 Tafsir Ibn Kathfr
Two Sahihs did not collect it. [11 In his Musnad, Ad-Darimi
recorded that Ibn Mas*ud said, “Shay tan departs the house
where Surat Al-Baqarah is being recited, and as he leaves, he
passes gas.” Ad-Darimi also recorded that Ash-Shahi said that
‘Abdullah bin Mas*ud said, “Whoever recites ten Ay at from
Surat Al-Baqarah in a night, then Shaytan will not enter his
house that night. (These ten Ayat are) four from the beginning,
Ayat Al-Kursi (255), the following two Ayat (256-257) and the
last three Ayat.” In another narration, Ibn Mas*ud said, “Then
Shaytan will not come near him or his family, nor will he be
touched by anything that he dislikes. Also, if these Ayat were
to be recited over a senile person, they would wake him
up.” 121
Further, Sahl bin Sa‘d said that the Messenger of Allah jg said,
pJ ^ J> Ulyl jZ Jp
j Uz r ‘ J \ <Jl>- J u 1
utL. ^ ou
« Everything has a hump (or, high peek), ami Al-Baqarah is the
high peek of the Qur'an . Whoever recites Al-Baqarah at night in
his house, that Shaytan toill not enter that house for three
nights. Whoever recites it during a day in his house, then
Shaytan will not enter that house for three days .»
This Hadith was collected by Abu Al-Qasim At-Tabarani, Abu
Hatim Ibn Hibban in his Sahih and Ibn Mfirduwyah. 13 '
At-Tirmidhi, An-Nasa’i and Ibn Majah recorded that Abu
Hurayrah said, “The Messenger of Allah sent an expedition
force comprising of many men and asked each about what
they memorized of the Qur’an. The Prophet % came to one of
the youngest men among them and asked him, What have you
memorized (of the Qur’an) young man?’ He said, ‘I memorized
such and such Surahs and also Al-Baqarah.’ The Prophet jg
said, “You memorized Surat Al-Baqarah?’ He said, “Yes.’ The
Prophet 5^5 said, Then you are their commander.’ One of the
noted men (or chiefs) commented, By Allah! I did not learn
Surat Al-Baqarah, for fear that I would not be able to
111 Al-flakim 2:260.
121 Ad-Darimi 2 :322 .
131 At-Tabarani 6:163 and Ibn Hibban 2 :78.
97
Surah 2. Al-Baqarah (1 - 24) (Part-1)
implement it. The Messenger of Allah said,
. 1 aj ilsj \'jii aaSm jlysJl Ji* ^ Ij^i * j*
. , > - . .i.- . » > » « |> . > i • '
<_p>S cs? i>* JS <J, *>hj
“4^-; ^ 6?->* v’j^
•* *
(i Learn Al-Qur'an and recite it, for the example of whoever
learns the Qur'an, recites it and adheres to it, is the example of
a bag that is full of musk whose scent fills the air. The example
of whoever learns the Qur'an and then sleeps ( i.e . lazy) while
the Qur'an is in his memory, is the example of a bag that has
musk, but is closed tight."
This is the wording collected by At-Tirmidhi, who said that
this Hadith is Hasan. In another narration, At-Tirmidhi
recorded this same Hadith in a Mursal manner, so Allah
knows best.' 1 *
Also, Al-Bukhari recorded that Usayd bin Hudayr said that
he was once reciting Surat Al-Baqarah while his horse was tied
next to him. The horse started to make some noise. When
Usayd stopped reciting, the horse stopped moving about.
When he resumed reading, the horse started moving about
again. When he stopped reciting, the horse stopped moving,
and when he resumed reading, the horse started to move
again. Meanwhile, his son Yahya was close to the horse, and
he feared that the horse might step on him. When he moved
his son back, he looked up to the sky and saw a cloud
radiating with light that looked like lamps. In the morning, he
went to the Prophet jg and told him what had happened and
then said, “O Messenger of Allah! My son Yahya was close to
the horse and I feared that she might step on him. When I
attended to him and raised my head to the sky, I saw a cloud
with lights like lamps. So I went, but I couldn’t see it.” The
Prophet sg said, “Do you know what that was?” He said, “No.”
The Prophet £g said,
hi
Tuhfat Al-Ahwadhi 8:186, An-Nasa’i in Al-Kubra 5:227, and Ibn
Majah 1:78.
98
Tafsir Ibn Kathir
8 They were the angels, they came close hearing your voice
(reciting Surat Al-Baqarah), and if you had kept reading, the
people would have been able to see the angels when the morning
came, and the angels would not be hidden from their eyes . »* 11
This is the narration reported by Imam Abu Ubayd Al-Qasim
bin Salam in his book Fada’il Al-Qur’an.
Virtues of Surat Al-Baqarah and Surat Al * Imran
Imam Ahmad said that Abu Nu'aym narrated to them that
Bishr bin Muhajir said that ‘Abdullah bin Buraydah narrated
to him from his father, “I was sitting with the Prophet and I
heard him say,
'j j UJU-i S'JLJl \
8 Learn Surat Al-Baqarah, because in learning it there is
blessing, in ignoring it there is sorrow, and the sorceresses
cannot memorize itj
He jg kept silent for a while and then said,
fji jlj jA> -j* L£j iS j\ jliiUJ-
U • j *« S ay J— d (jrT ykiJl
«iUJ o iji i .-iL>-Lk lit :
ilLJl jjlk; JS ^ ikp *• ?;3 i'.-j y J 5 jij
7 jliL>- ol.iJlj l jlijJl gf y*\j ^Js- £-J> JJJ jkjlj
• U5jJ j jj-L : Jlili ?tju L™. S’ LL : *4l» t CjJI i ^ 1
J ^ olS l-i* \jZ U ^ ^4* 1 JU-klj iy I
‘Learn Surat Al-Baqarah and Al 'Imran because they are two
lights and they shade their people on the Day of Resurrection,
just as two clouds, two spaces of shade or two lines of (flying)
birds. The Qur’an will meet its companion in the shape of a
pale-faced man on the Day of Resurrection when his grave is
opened. The Qur'an will ask him, 'Do you kncno me?" The man
will say, 7 do not know you.’ The Qur'an will say, 7 am your
m
Fath Al-Bari 8 :680
99
Surah 2. Al-Baqarah (1 - 24) (Part-1)
companion, the Qur'an, which has brought you thirst during
the heat and made you stay up during the night. Every
merchant has his certain trade. But, this Day, you are behind
all types of trade.’ Kingship will then be given to him in his
right hand, eternal life in his left hand and the croion of grace
ivill be placed on his head. His parents will also be granted tivo
garments that the people of this life could never afford. They
ivill say, 'Why were we granted these garments?' It ivill be
said, 'Because your son was carrying the Qur'an.' It ivill be
said (to the reader of the Qur'an), 'Read and ascend through the
levels of Paradise.’ He will go on ascending as long as he
recites, whether reciting sloivly or quickly j” 111
Ibn Majah also recorded part of this Hadith from Bishr bin
Al-Muhajir, 12 ' and this chain of narrators is Hasan, according
to the criteria of Imam Muslim.
A part of this Hadith is also supported by other Hadiths. For
instance, Imam Ahmad recorded that Abu Umamah Al-Bahili
said that he heard the Messenger of Allah sg say,
J \j \% ii ijyi i/tyi uu3i
j* j\ jiiii lists’ j\ 4 jiiui. \^£\s aali fa jet
‘Read the Qur'an, because it will intercede on behalf of its
people on the Day of Resurrection . Read the tivo lights, Al-
Baqarah and Al 'Imran, because they will come in the shape of
hvo clouds, tivo shades or tivo lines of birds on the Day of
Resurrection and will argue on behalf of their people on that
Day .«
The Prophet jg then said,
•ftkii is'}, uii! oji Yj£,\ \jY)\ •
« Read Al-Baqarah, because in having it there is blessing, and
in ignoring there is a sorrow and the sorceresses cannot
memorize »f.» 131
m Ahmad 5:352
^ Ibn Majah 2 : 1242 .
131 Ahmad 5 :249
100
Tafsir Ibn Kathfr
Also, Imam Muslim narrated this Hadith in the Book of
Prayer 1 11
Imam Ahmad narrated that An-Nawwas bin Sam ‘an said
that the Prophet sg said,
^ j j — 1 jj JjLZm \jj[S yjj I aIaIj yft’
•On the Day of Resurrection the Qur'an and its people who
used to implement it will be brought forth, preceded by Surat
Al-Baqarah and Al 'Imran.*
An-Nawwas said, “The Prophet jg set three examples for
these two Surahs and I did not forget these examples ever
since. He £g said,
2° h*. 4
lilts’ j\ i (3 j** cjliU? j\ ; j iL. lists’!*
c ^ ■> U? jp i
’‘They will come like two clouds, two dark shades or two lines
of birds arguing on behalf of their peopled
It was also recorded in Sahth. Muslim * 3 ' and At-Tirmidhi
narrated this Hadith, which he rendered Hasan Gharib . |4 '
Surat Al-Btiqarah was revealed in Al-Madinah
There is no disagreement over the view that Surat Al-
Baqarah was revealed in its entirety in Al-Madinah. Moreover,
Al-Baqarah was one of the first Surahs to be revealed in Al-
Madinah, while, Allah’s statement,
j', Cj>
4.And be afraid of the Day when you shall be brought back to
Allah.) (2:281)
was the last Ayah to be revealed from the Qur’an. Also, the
Ayat about usury were among the last Ay at to be revealed.
Khalid bin Ma'dan used to call Al-Baqarah the Fustat (tent) of
111 Muslim 1 :553
* 2 ’ Ahmad 4:183
131 Muslim 1 :554.
Tuhfat Al-Ahwadhi 8:191
101
Surah 2. Al-Baqarah (1 - 24) (Part-1)
the Qur’an. Some of the scholars said that it contains a
thousand news incidents, a thousand commands and a
thousand prohibitions. Those who count said that the number
of Al-Baqarah’s Ayat is two hundred and eighty-seven, and its
words are six thousand two hundred and twenty-one words.
Further, its letters are twenty-five thousand five hundred.
Allah knows best.
Ibn Jurayj narrated that ‘Ata’ said that Ibn ‘Abbas said,
“ Surat Al-Baqarah was revealed in Al-Madlnah.” 111 Also, Khasif
said from Mujahid that ‘Abdullah bin Az-Zubayr said; “ Surat
Al-Baqarah was revealed in Al-Madlnah.” 12 * Several Imams and
scholars of Tafsir issued similar statements, and there is no
difference of opinion over this as we have stated.
The Two Sahihs recorded that Ibn Mas'Ud kept the Ka'bah
on his left side and Mina on his right side and threw seven
pebbles (at the Jamrah) and said, “The one to whom Surat Al-
Baqarah was revealed (i.e. the Prophet performed Rami (the
Hajj rite of throwing pebbles) similarly.” The Two Sahihs
recorded this HadithS 3 *
Further, Ibn Marduwyah reported a Hadith of Shu'bah from
‘Aqll bin Talhah from TJtbah bin Marthad; “The Prophet saw
that his Companions were not in the first lines and he said,
«rXJl 0 j yl* U»
“O Companions of Surat Al-Baqarah . » I Think that this incident
occurred during the battle of Hunayn when the Companions
retreated. Then, the Prophet jg commanded Al- ‘Abbas (his
uncle) to yell out,
OUwii Ul
«0 Companions of the tree /» meaning the Companions who
participated in the pledge of Ar-Ridwan (under the tree). In
another narration, Al- ‘Abbas cried, “O Companions of Surat
Al-BaqarahV’ encouraging them to come back, so they returned
from every direction. Also, during the battle of Al-Yamamah,
against the army of Musaylimah the Liar, the Companions
I 1 * * Ad-Durr Al-Manthur 1 :47.
121 Ibid.
131 Fath Al-B&ri 3 :678 , Muslim 2 :942 .
102
Tafsir Ibn Kathir
first retreated because of the huge number of soldiers in
Musaylimah’s army. The Muhajirun and the Ansar called out
for each other, saying; “O people of Surat Al-Baqarah\” Allah
then gave them victory over their enemy, may Allah be pleased
with all of the companions of all the Messengers of Allah J 11
4i—& ^0 p
4 i .
ilti the Name of Allah, the Most Gracious, the Most Merciful $
41. Alif Lam Mim}.
The Discussion of the Individual Letters
The individual letters in the beginning of some Surahs are
among those things whose knowledge Allah has kept only for
Himself. This was reported from Abu Bakr, ‘Umar, ‘Uthman,
‘Ali and Ibn Mas'ud. It was said that these letters are the
names of some of the Surahs. It was also said that they are
the beginnings that Allah chose to start the Surahs of the
Qur’an with. Khaslf stated that Mujahid said, “The beginnings
of the Surahs, such as Qaf, Sad, Ta Sin Mim and Alif Lam Ra,
are just some letters of the alphabet.” Some linguists also
stated that they are letters of the alphabet and that Allah
simply did not cite the entire alphabet of twenty-eight letters.
For instance, they said, one might say, “My son recites Alif,
Ba, Ta, Tha... ” he means the entire alphabet although he
stops before mentioning the rest of it. This opinion was
mentioned by Ibn Jarir. 121
The Letters at the Beginning of Surahs
If one removes the repetitive letters, then the number of letters
mentioned at the beginning of the Surahs is fourteen: Alif, Lam,
Mim, Sad, Ra, Kdf, Ha, Yd, ‘Ayn, Ta, Sin, Ha, Qaf, Nun.
So glorious is He Who made everything subtly reflect His
wisdom.
Moreover, the scholars said, “There is no doubt that Allah
did not reveal these letters for jest and play.” Some ignorant
111 Al-Majma' 6:180.
121 At-Tabari 1 :208 .
103
Surah 2 . Al-Baqarah (1 - 24) ( Part-1 )
people said that some of the Qur’an does not mean anything,
(meaning, such as these letters) thus committing a major
mistake. On the contrary, these letters carry a specific
meaning. Further, if we find an authentic narration leading to
the Prophet sg that explains these letters, we will embrace the
Prophet’s statement. Otherwise, we will stop where we were
made to stop and will proclaim,
4 l>i Of ‘A.
4 We believe in it; all of it (clear and unclear verses) is from our
Lord » ( 3 : 7 ).
The scholars did not agree on one opinion or explanation
regarding this subject. Therefore, whoever thinks that one
scholar’s opinion is correct, he is obliged to follow it, otherwise
it is better to refrain from making any judgment on this
matter. Allah knows best.
These Letters testify to the Miraculous Qur’an
The wisdom behind mentioning these letters in the beginning
of the Surahs, regardless of the exact meanings of these
letters, is that they testify to the miracle of the Qur’an. Indeed,
the servants are unable to produce something like the Qur’an,
although it is comprised of the same letters with which they
speak to each other. This opinion was mentioned by Ar-Razi in
his Tafsir who related it to Al-Mubarrid and several other
scholars. Al-Qurtubi also related this opinion to Al-Farra’ and
Qutrub. Az-Zamakhshari agreed with this opinion in his
book, Al-Kashshaf. In addition, the Imam and scholar Abu Al-
‘Abbas Ibn Taymiyyah and our Shaykh Al-Hafiz Abu Al-Hajjaj
Al-Mizzi agreed with this opinion. Al-Mizzi told me that it is
also the opinion of Shaykh Al-Islam Ibn Taymiyyah.
Az-Zamakhshari said that these letters, “Were not all
mentioned once in the beginning of the Qur’an. Rather, they
were repeated so that the challenge (against the creation) is
more daring. Similarly, several stories were mentioned
repeatedly in the Qur’an, and also the challenge was repeated
in various areas (i.e., to produce something like the Qur’an).
Sometimes, one letter at a time was mentioned, such as Sad,
Nun and Qaf. Sometimes two letters were mentioned, such as
— — — Tafsir Ibtt Kathir
4Ha Mutt} (44:1) Sometimes, three letters were mentioned,
such as,
4f;:^}
iAlif Lam Mim (2 :1)} and four letters, such as,
4‘AlifLdtn Mim Ra} (13:1), and
iAlif Lam Mini Sad} (7:1).
Sometimes, five letters were mentioned, such as,
4Kaf Ha Yd ‘ Ayn Sad} (19:1), and;
4Ha Mutt. 'Ayn Sin Qaf} (42:1-2).
This is because the words that are used in speech are
usually comprised of one, two, three, four, or five letters.”
Every Surah that begins with these letters demonstrates the
Qur’an’s miracle and magnificence, and this fact is known by
those well-versed in such matters. The count of these Surahs
is twenty-nine. For instance, Allah said,
U t* * *+ S *
iAlif Lam Mim} This is the Book (the Qur’an), wherein
there is no doubt (2:1-2),
4*5 &Q&2 *JS £ 4 '4 v 'if
iAlif Lam Mim. Allah! La ilahd ilia Huwa (mme has file right
to be worshipped but He), Al-Hayyul-Qayyuum (the Ever
Living, the One Who sustains and protects all that exists). It is
He Who has sent down the Book (the Qur'an) to you
(Multammad with truth, confirming what came before it.}
(3:1-3), and,
44 cfZ- 4 jZ £ Jb'i If J£\}
iAlif Lam Mim Sad. (This is the) Book (the Qur'an) sent down
105
Surah 2. Al-Baqarah (1 - 24) (Part-1)
unto you (O Muhammad jg), so let not your breast be narrow
therefrom} (7:1-2).
Also, Allah said,
i*-ifj j jLi V— •
>>
iAlif Lam Ra. (This is) a Book which We have revealed unto
you (O Muhammad 4g) in order that you might lead mankind
out of darkness (of disbelief and polytheism) into the light (of
belief in the Oneness of Allah and Islamic Monotheism) by their
Lord's leave } (14:1),
iAlif Lam Mim. The revelation of the Book (this Qur’an) in
which there is no doubt, is from the Lord of the ‘Alamin
(mankind, Jinn and all that exists)!} (32:1-2),
4^*4$ ci
iHa Mim. A revelation from (Allah) the Most Gracious, the
Most Merciful} (41:1-2), and,
iHa Mim. 'Ain Sin Qdf. Likewise Allah, the Almighty, the
W/se sends revelation to you (O Muhammad sg) as (He sent
revelation to) those before you.} (42:1-3).
There are several other Ayat that testify to what we have
mentioned above, and Allah knows best.
i2. That is Book in which there is no Rayb, guidance for the
Muttaqin}.
There is no Doubt in the Qur’an
The Book, is the Qur’an, and Rayb means doubt. As-Suddi
said that Abu Malik and Abu Salih narrated from Ibn ‘Abbas,
and Murrah Al-Hamadani narrated from Ibn Mas“ud and
several other Companions of the Messenger of Allah that,
i*i Cfj ^}
Hn which there is no Rayb}, means about which there is no
106
Tafsir Ibn Kathir
doubt. 111 Abu Ad-Darda’, Ibn ‘Abbas, Mujahid, Said bin
Jubayr, Abu Malik, Nail' ‘Ata’, Abu Al-‘Aliyah, Ar-Rabl‘ bin
Anas, Muqatil bin Hayyan, As-Suddi, Qatadah and Ismail bin
Abi Khalid said similarly. In addition, Ibn Abi Hatim said, “I do
not know of any disagreement over this explanation. ” [2i The
meaning of this is that the Book, the Qur’an, is without a
doubt revealed from Allah. Similarly, Allah said in Surat As-
Sajdah,
iAlif Lam Mm}. The revelation of the Book (this Qur’an) in
which there is no doubt, is from the Lord of all that exists)*
(32:1-2).
Some scholars stated that this Ayah - 2:2 - contains a
prohibition meaning, “Do not doubt the Qur’an.” Furthermore,
some of the reciters of the Qur’an pause upon reading,
4 there is no doubt} and they then continue;
iin which there is guidance far the Muttaqin (the pious and righteous
persons)}. However, it is better to pause at,
ill
iin which there is no doubt} because in this case,
i<jj-e>}
iguidance} becomes an attribute of the Qur’an and carries a
better meaning than,
/ A '■
i(SJL. t, jj}
iin which there is guidance}.
Guidance is granted to Those Who have Taqwa.
Hidayah - correct guidance - is only granted to those who
have Taqwa - fear of Allah. Allah said,
111 At-Tabari 1 :228.
121 Ibn Abi Hatim 1 :3 1 .
Surah 2. Al-Baqarah (1 - 24) (Part-1)
107
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4Sfli/: It is for those who believe, a guide and a healing. And as
far those ivho disbelieve, there is heaviness (deafness) in their
ears, and it (the Qur'an) is blindness for them. They are those
who are called from a place far azoay (so they neither listen nor
understand )) (41:44), and,
AT I,
U / i * I / y » » »* W/»/x „•'/ /> / \
Wi? send down of the Qur'an that which is a healing and
a mercy to those who believe (in Islamic Monotheism and act on
it), and it increases the Zdlimin (wrongdoers) in nothing but
loss) (17:82).
This is a sample of the numerous Ayat indicating that the
believers, in particular, benefit from the Qur’an. That is
because the Qur’an is itself a form of guidance, but the
guidance in it is only granted to the righteous, just as Allah
said,
Cj Ski j j* i-WjA fS^CC- J3 J-U)' ($k)
iO mankind ! There has come to you a good advice from your
Lord (i.e. the Qur'an, enjoining all that is good and forbidding
all that is evil), and a healing for that (disease of ignorance,
doubt, hypocrisy and differences) which is in your breasts, - a
guidance and a mercy (explaining lawful and unlawfid things)
for the believers) (10:57).
Ibn ‘Abbas and Ibn Mas“ud and other Companions of the
Messenger of Allah jg said,
iguidance for the Muttaqm (the pious and righteous persons),
means, a light for those who have Taqwa.
The Meaning of Al-Muttaqin
Ibn ‘Abbas said about.
108
Tafsir Ibn Kathir
^guidance for the Muttaqin} that it means, “They are the
believers who avoid Shirk with Allah and who work in His
obedience.” Ibn ‘Abbas also said that Al-Muttaqin means, “Those
who fear Allah’s punishment, which would result if they
abandoned the true guidance that they recognize and know.
They also hope in Allah’s mercy by believing in what He
revealed.” Further, Qatadah said that,
iAl-Muttaqin }, are those whom Allah has described in His
statement;
cgjity
iWho believe in the Ghayb and perform the Salah } (2:3),
and the following Ayat. Ibn Jarir stated that the Ayah (2:2)
includes all of these meanings that the scholars have
mentioned, and this is the correct view. Also, At-Tirmidhi and
Ibn Majah narrated that ‘Atiyah As-Sa‘di said that the
Messenger of Allah jg said,
*The servant will not acquire the status of the Muttaqin until
he abandons what is harmless out of fear of falling into that
which is harmful V 11 At-Tirmidhi then said “ Hasan
Gharib.”
There are Two Types of Hidayah (Guidance)
Huda here means the faith that resides in the heart, and
only Allah is able to create it in the heart of the servants.
Allah said,
If v A}
4 Verily, you (O Muhammad jfe) guide not whom you like}
(28:56),
4Not upon you ( Muhammad jg) is their guidance } (2:272),
m
Tuhfat Al-Ahwadhi 7 : 147 , and Ibn Majah 2 : 1409 .
109
Surah 2. Al-Baqarah (1 - 24) ( Part-1 )
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^Whomsoever Allah sends astray, none can guide him}
(7:186), and,
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}He whom Allah guides, he is the rightly guided; but he whom
He sends astray, for him you will find no Walt (guiding friend)
to lead him (to the right path)} (18:17).
Huda also means to explain the truth, give direction and
lead to it. Allah, the Exalted, said,
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iAttd verily, you (O Muhammad sfe) are indeed guiding
(mankind) to the straight path (i.e. Allah's religion of Islamic
Monotheism)} (42:52),
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(13:7), and,
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}And as for Thamiid, We showed and made clear to them the
path of truth (Islamic Monotheism) through Our Messenger
(i.e. showed them the way of success), but they preferred
blindness to guidance} (41:17).
testifying to this meaning.
Also, Allah said,
iAnd shown him the two ways (good and evil).} (90:10)
This is the view of the scholars who said that the two ways
refer to the paths of righteousness and evil, which is also the
correct explanation. And Allah knows best.
Meaning of Taqwa
The root meaning of Taqwa is to avoid what one dislikes. It
was reported that Umar bin Al-Khattab asked Ubayy bin Ka*b
about Taqwa. Ubayy said, “Have you ever walked on a path
no
Tafsir Ibn Kathir
that has thorns on it?” Umar said, “Yes.” Ubayy said, “What
did you do then?” He said, “I rolled up my sleeves and
struggled.” Ubayy said, “That is Taqwa."
43. Those Who have faith in the Ghayb }.
The Meaning of iman
Abu Ja'far Ar-Razi said that Al-‘Ala’ bin Al-Musayyib bin
Rafi‘ narrated from Abu Ishaq that Abu Al-Ahwas said that
‘Abdullah said, “Iman is to trust.”. 1 11 ‘Ali bin Abi Talhah
reported that Ibn ‘Abbas said,
iivho have faith } means they trust. 121 Also, Ma‘mar said that A z-
Zuhri said, “Iman is the deeds.” 131 In addition, Abu JaYar Ar-
Razi said that Ar-RabT bin Anas said that, They have faith’,
means, they fear (Allah). ,4)
Ibn Jarir (At-Tabari) commented, “The prefered view is that
they be described as having faith in the Unseen by the tongue,
deed and creed. In this case, fear of Allah is included in the
general meaning of /man, which necessitates following deeds of
the tongue by implementation. Hence, Iman is a general term
that includes affirming and believing in Allah, His Books and
His Messengers, and realizing this affirmation through adhering
to the implications of what the tongue utters and affirms.”
Linguistically, in the absolute sense, Iman merely means
trust, and it is used to mean that sometimes in the Qur’an,
for instance, Allah the Exalted said,
4&p} it
4He trusts (yu'minu) in Allah , and trusts (yu’mittu) in the
believers.} (9:61)
Prophet Yusufs brothers said to their father,
111 At-Tabari 1 :235.
121 Ibid.
(31 Ibid.
■ 4| Ibid.
Surah 2. Al-Baqarah (1 - 24) ( Part-1 )
111
4Buf yot/ u>i7/ never believe us even when we speak the truth >
(12:17).
Further, the word Iman is sometimes mentioned along with
deeds, such as Allah said,
4o£i£ii \JlSj i p: IM 4\}
iSave those who believe (in Islamic Monotheism) and do
righteous deeds } (95:6).
However, when iman is used in an unrestricted manner, it
includes beliefs, deeds, and statements of the tongue. 1 * 1 We
should state here that Iman increases and decreases.
There are many narrations and Hadlths on this subject, and
we discussed them in the beginning of our explanation of
Sahih Al-Bukhari, all favors are from Allah. Some scholars
explained that iman means Khashyah (fear of Allah). For
instance, Allah said;
4 Verily, those who fear their Lord unseen (i.e. they do not see Him,
nor His punishment in the Hereafter )} (67:12), and,
iWho feared the Most Gracious (Allah) in the Ghayb (unseen)
and brought a heart turned in repentance (to Him and
absolutely free from every kind of polytheism)} (50:33).
Fear is the core of Iman and knowledge, just as Allah the
Exalted said,
1 '
ilt is only those who have knowledge among His servants that
fear Allah} (35:28).
The Meaning of Al-Ghayb
As for the meaning of Ghayb here, the Salaf have different
explanations of it, all of which are correct, indicating the same
'*' See the Tafstroi Ibn Abi Hatim 1 :35
222
Tafsir Ibn Kathir
general meaning. For instance, Abu Ja'far Ar-Razi quoted Ar-
Rabi‘ bin Anas, reporting from Abu Al-‘Aliyah about Allah’s
statement,
i(Those who) have faith in the Ghayb },
“They believe in Allah, His angels, Books, Messengers, the Last
Day, His ParadLe, Fire and in the meeting with Him. They
also believe in life after death and in Resurrection. All of this
is the Ghayb.” Qatadah bin Di'amah said similarly.^ 11
Said bin Mansur reported from ‘Abdur-Rahman bin Yazid
who said, “We were sitting with ‘Abdullah bin Mas'ud when we
mentioned the Companions of the Prophet jg and their deeds
being superior to our deeds. ‘Abdullah said, The matter of
Muhammad £§ was clear for those who saw him. By He other
than Whom there is no God, no person will ever acquire a
better type of faith than believing in Al-Ghayb.' He then recited,
iAlif Lam Man. This is the Book, wherein there is no doubt, a
guidance for the Muttaqin. Those who believe in the Ghayb},
until.
4the successful}. Ibn Abi Hatim, Ibn Marduwyah and Al-
Hakim, in his Mustadrak, l3] recorded this Hadith. Al-Hakim
commented that this Hadith is authentic and that the Two
Shaykhs - Al-Bukhari and Muslim - did not collect it, although
it meets their criteria.
Ahmad recorded a Hadith with similar meaning from Ibn
Muhayriz who said: I said to Abu Jumu'ah, “Narrate a Hadith
for us that you heard from the Messenger of Allah.” He said,
“Yes. I will narrate a good Hadith for you. Once we had lunch
with the Messenger of Allah jg. Abu TJbaydah, who was with
us, said, ‘O Messenger of Allah! Are people better than us? We
embraced Islam with you and performed Jihad with you.’ He jg
111 At-Tabari 1 :236.
^ Said bin Mansur 2 :544 .
Ibn Abi Hatim 1 :34 and Al-Hakim 2 :260.
113
Surah 2. Al-Bagaralt (1 - 24) (Part-1)
said,
^ ^4^ ir! fj* r" 1
«Yes, those who will come after you , who will believe in me
although they did not see me."” 1 11
This Hadith has another route collected by Abu Bakr bin
Marduwyah in his Tafsir, from Salih bin Jubayr who said:
‘Abu Jumu'ah Al-Ansari, the Companion of the Messenger of
Allah jg, came to Bayt Al-Maqdis (Jerusalem) to perform the
prayer. Raja’ bin Haywah was with us, so when Abu Jumu'ah
finished, we went out to greet him. When he was about to
leave, he said, “You have a gift and a right. I will narrate a
Hadith for you that I heard from the Messenger of Allah.” We
said, “Do so, and may Allah grant you mercy.” He said, “We
were with the Messenger of Allah, ten people including Mu'adh
bin Jabal. We said, "O Messenger of Allah! Are there people who
will acquire greater rewards than us? We believed in Allah and
followed you.’ He jfe said,
j: lyt p&OSi ife tri t* 1
ij-i L»j j jJUjoj j ijy'f iff. ly w>l iS
'‘What prevents you from doing so, while the Messenger of
Allah is among you, bringing you the revelation from heaven?
There are people who will come after you and who will be given
a book between two covers (the Qur'an), and they will believe
in it and implement its commands. They have a greater reward
than you, even hoice as much.*’* 2 *
1 . / >..* i' ' 'n<\\
4And perform Salah, and spend out of what we have provided
for them}
Meaning of Iqamat As-Salah
Ibn ‘Abbas said that,
111 Ahmad 4:106.
* 2 ' Ibn ‘Asakir 6 :368 .
114
Tafsfr Ibn Kathir
i.And perform the Salah$, means, “Perform the prayer with all of
the obligations that accompany it.” 1 11 Ad-Dahhak said that Ibn
‘Abbas said, “Iqamat As-Saldh means to complete the bowings,
prostrations, recitation, humbleness and attendance for the
prayer.”* 2 ' Qatadah said, “Iqamat As-Saldh means to preserve
punctuality, and the ablution, bowings, and prostrations of the
prayer. ”' 3 ' Muqatil bin Hayyan said Iqamat As-Saldh means "To
preserve punctuality for it, as well as completing ones purity for
it, and completing the bowings, prostrations, recitation of the
Qur’an, Tashahhud and blessings for the Prophet jg. This is
Iqamat As-Saldh .”’ 4 '
The Meaning of “Spending" in this Ayah
‘Ali bin Abi Talhah reported that Ibn ‘Abbas said,
I- 'V
4And spend out of what We have provided for them } means, “The
Zakdh due on their wealth. ”' 5 ' As-Suddi said that Abu Malik
and Abu Salih narrated from Ibn ‘Abbas, as well as Murrah
from Ibn Mas'ud and other Companions of the Messenger of
Allah sg, that,
iAnd spend out of what We have provided for them } means, “A
man’s spending on his family. This was before the obligation of
Zakdh was revealed.”' 6 ' Juwaybir narrated from Ad-Dahhak,
“General spending (in charity) was a means of drawing nearer
to Allah, according to one’s discretion and capability. Until the
obligation of charity was revealed in the seven Ayat of Surat
Bara’ah (chapter 9), were revealed. These abrogated the
previous case.”' 7 '
At-Tabari 1 :241 .
121 Ibid.
|3 ' Ibn AbiHStim 1:37.
|4 ' Ibid.
' 5| At-Tabari 1 :243 .
■ 6| Ibid.
' 7 ' Ibid.
125
Surah 2. Al-Baqarah (1 - 24) (Part-1)
In many instances, Allah mentioned prayer and spending
wealth together. Prayer is a right of Allah as well as a form of
worshipping Him. It includes singling Him out for one’s
devotion, praising Him, glorifying Him, supplicating to Him,
invoking Him, and it displays one’s dependence upon Him.
Spending is form of kindness towards creatures by giving them
what will benefit them, and those people most deserving of
this charity are the relatives, the wife, the servants and then
the rest of the people. So all types of required charity and
required spending are included in Allah’s saying,
iAnd spend out of ivhat we have provided for them}. The Two
Sahlhs recorded that Ibn TJmar said that the Messenger of
Allah said,
flip liUJ bVj ib t ill i j{ jj. £
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u Islam is built upon five (pillars): Testifying that there is no
deity worthy of worship except Allah and that Muhammad is
the Messenger of Allah, establishing the prayer, giving Zakah,
fasting Ramadan and Hajj to the Housed
There are many other Hadiths on this subject.
The Meaning of Salah
In the Arabic language, the basic meaing of Salah is
supplication. In religious terminology, Salah is used to refer to
the acts of bowing and prostration, the remaining specified
acts associated with it, specificed at certain times, with those
known conditions, and the characteristics, and requirements
that are well-known about it.
j** {j* Uj jIJJ L }
44 . And who have faith in what is revealed to you and in what
ivas revealed before you, and in the Hereafter they are certain.}
Ibn ‘Abbas said that.
*>
I 1 * Fath Al-Bari 1 :64 and Muslim 1 :45.
116
Tafsir Ibtt Kathfr
4 And who have faith in what is revealed to you and in what was
revealed before you means, “They believe in what Allah sent you
with, and in what the previous Messengers were sent with, they
do not distinguish between (believing) them, nor do they reject
what they brought from their Lord.” 1 11
4 And in the Hereafter they are certain ^ that is the resurrection,
the standing (on the Day of Resurrection), Paradise, the Fire,
the reckoning and the the Scale that weighs the deeds (the
Afizdn).* 2 * The Hereafter is so named because it comes after this
earthly life.
Attributes of the Believers
The people described here (2:4) are those whom Allah
described in the preceding Ayah,
4Those who have faith in the Ghayb and perfortn Satdh, and
spend out of what we have provided for them .)►
Mujahid once stated, “Four Ayat at the beginning of Surat
Al-Baqarah describe the believers, two describe the
disbelievers, and thirteen describe the hypocrites.”* 3 * The four
Ayat mentioned in this statement are general and include
every believer, whether an Arab, non-Arab, or a person of a
previous Scripture, whether they are Jinns or humans. All of
these attributes complement each other and require the
existence of the other attributes. For instance, it is not
possible that one believes in the Unseen, performs the prayer
and gives Zakdh without believing in what the Messenger of
Allah and the previous Messengers were sent with. The same
with certainty in the Hereafter, this is not correct without that,
for Allah has commanded the believers,
xs$ Jfj 4^.; & # 4' & ijU rp: sjf
^ 0
111 At-Tabari 1 :244.
* 2 * Ibn Abi Hatim 1 :39.
131 At-Tabari 1 :239.
117
Surah 2. Al-Baqarah (1 - 24) ( Part-1 )
40 you who believe! Believe in Allah, and His Messenger, and
the Book (the Qur'an) which He has revealed to the Messenger,
and the Book which He sent own to those before (him)}
(4:136),
ait (L'C I+li \JSL iS ^ If
41-S •(% ^ t!4l 4
iAnd argue not with the People of the Book, unless it be in (a
way) that is better, except with such of them as do wrong; and
say (to them): "We believe in that which has been revealed to
us and revealed to you; our Hah (God) and your Hah (God) is
One (i.e. Allah)'} (29:46),
ip* Li, \iJj£ Ciy ti $&}
40 you who have been given the Book (Jews and Christians)!
Believe in what We have revealed (to Muhammad ig)
confirming what is (already) with you} (4:47), and,
oi 4 % M# & & p fo
iSay (O Muhammad $&) : "0 People of the Book (Jews and
Christians)! You have nothing until you act according to the
Tawrdlt (Torah), the Injil (Gospel), and what has (now) been
revealed to you from your Lord (the Qur'an)."} (5:68).
Also, Allah the Exalted described the believers;
xi . > i •
4‘>!r— J oi
iThe Messenger (Muhammad believes in what has been
revealed to him from his Lord, and (so do) the believers. Each
one believes in Allah, His Angels, His Books, and His
Messengers. (They say,) "We make no distinction between any
of His Messengers"} (2:285), and,
ipr? P r> !y^i Jij •A-’jj i
iAnd those who believe in Allah and His Messengers and make
no distinction between any of them (Messengers)} (4:152),
118
Tafsir Ibn Kathir
This is a sample of the Ayat that indicate that the true
believers all believe in Allah, His Messengers and His Books.
The faithful among the People of the Book, have a special
significance here, since they believe in their Books and in all
of the details related to that, so when such people embrace
Islam and sincerely believe in the details of the religion, then
they will get two rewards. As for the others, they can only
believe in the previous 1 religious teachings in a general way.
For instance, the Prophet stated.
Jit Iil»
yOl Jjifj 01 Jjif
<iWhen the People of the Book narrate to you, neither reject nor
affirm what they say. Rather, say, We believe in what was
revealed to ns and what was revealed to i/om.')’ 1 ' 1
However, the faith that many Arabs have in the religion of
Islam as it was revealed to Muhammad sjfcj might be more
complete, encompassing and firmer than the faith of the People
of the Book who embraced Islam. Therefore, if the believers in
Islam among the People of the Book gain two rewards, other
Muslims who have firmer Islamic faith might gain an equal
reward that compares to the two the People of the Book gain
(upon embracing Islam). And Allah knows best.
45. They are on guidance from their Lord, and they are the
successful. $
Guidance and Success are awarded to the Believers
Allah said,
iThey are} refers to those who believe in the Unseen, establish
the prayer, spend from what Allah has granted them, believe in
what Allah has revealed to the Messenger and the Messengers
before him, believe in the Hereafter with certainty, and prepare
the necessary requirements for the Hereafter by performing
I 1 * Abu D&wud 4 :59.
119
Surah 2. Al-Baqarah (1 - 24 ) (Part-1)
good deeds and
avoiding the
prohibitions. Allah
then said,
iiSJj* &}
4 On guidance}
meaning, they are
(following) a light,
guidance, and have
insight from Allah,
4 And they are the
successfid} meaning,
in this world and the
Hereafter. They shall
have what they seek
and be saved from the
evil that they tried to
avoid. Therefore, they
will have rewards,
eternal life in
Paradise, and safety
from the torment that
Allah has prepared for
rJj -■&&&■ r iM# ^
z>JSy
‘f i " >1 it > s.' a 't ' >>i' \"
oX*~. juj
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His enemies.
46. Verily, those who disbelieve, it is the same to them whether
you warn them or do not warn them, they will not believe.}
Allah said,
4& l\}
4Verily, those who disbelieve} meaning, covered the truth and hid
it. Since Allah has written that they would do so, it does not
matter if you (O Muhammad jg) warn them or not, they would
still have disbelieved in what you were sent with. Similarly,
Allah said,
'M ti
~ I ■
120
Tafsir Ibn Kathir
iTruly, those against whom the Word (wrath) of your Lord has
been justified, will not believe. Even if every sign should come
to them, until they see the painful torment } (10:96-97).
About the rebellious People of the Book, Allah said,
i l m, \J4 u p; Ca^Ji
iAnd even if you were to bring to the People of the Book (Jews
and Christians) all the Ay at, they would not follozo your Qiblah
(prayer direction)} (2:5).
These Ayat indicate that whomever Allah has written to be
miserable, they shall never find anyone to guide them to
happiness, and whomever Allah directs to misguidance, he
shall never find anyone to guide him. So do not pity them - O
Muhammad ^ - deliver the Message to them. Certainly,
whoever among them accepts the Message, then he shall gain
the best rewards. As for those who turn away in rejection, do
not feel sad for them or concerned about them, for
gif 01 }
iYour duty is only to convey (the Message) and on Us is the
reckoning} (13:40), and,
iBut you are only a wamer. And Allah is a Wakil (Disposer of
affairs, Trustee, Guardian) over all things} (11:12).
‘Ali bin Abi Talhah reported that Ibn ‘Abbas said about
Allah’s statement,
iVerily, those who disbelieve, it is the same to them whether
you (O Muhammad warn them or do not warn them, they
will not believe}
“That the Messenger of Allah jg was eager for all the people to
believe and follow the guidance he was sent with. Allah
informed him that none would believe except for those whom
He decreed happiness for in the first place, and none would
stray except those who Allah has decreed to do so in the first
Surah 2. Al-Baqarah (1 - 24) (Part-1)
121
place.
»m
4 v HJae. ±>\js. j^Jj &s J& Si* '^L)
47. Allah has set a seal on their hearts and on their hearing,
and on their eyes there is a covering. Theirs will be a great
torment
Meaning of Khatama
As-Suddi said that,
4Kluttama Allah ) means, “Allah has sealed.”* 21 Qatadah said
that this Ayah means, “ Shaytan controlled them when they
obeyed him. Therefore, Allah sealed their hearts, hearing and
sight, and they could neither see the guidance nor hear,
comprehend or understand.” 13 * Ibn Jurayj said that Mujahid
said,
iAllah has set a seal on their hearts), “A stamp. It occurs when sin
resides in the heart and surrounds it from all sides, and this
submersion of the heart in sin constitutes a stamp, meaning a
seal.” 141 Ibn Jurayj also said that the seal is placed on the
heart and the hearing. [S * In addition, Ibn Jurayj said, that
‘Abdullah bin Kathxr narrated that Mujahid said, “The stain is
not as bad as the stamp, the stamp is not as bad as the lock
which is the worst type.” 16 * Al-A‘mash said, “Mujahid
demonstrated with his hand while saying, They used to say
that the heart is just like this - meaning the open palm. When
the servant commits a sin, a part of the heart will be rolled up -
and he rolled up his index finger. When the servant commits
another sin, a part of the heart will be rolled up’ - and he rolled
up another finger, until he rolled up all of his fingers. Then he
111 At-Tabari 1:252.
* 2 * Ibn Abi Hatim 1 :44 .
|3i Ibid.
* 4 * Ibn Abi Hatim 1 :44 .
151 At-Tabari 1 :259 .
161 Ibid.
223
Surah 2. Al-Baqarah (1 - 24) (Part-1)
authentic Hadith from the Messenger of Allah sg stated. Abu
Hurayrah narrated that the Messenger of Allah jg said,
\j“3 yj. viols’ Ci klJji lil jit
Jt> jiJu oSlj Slj j \j <I)i
4-Y • iy^ pr_>^ j* o'j j>
“When the believer commits a sin, a black dot will be engraved
on his heart. If he repents, refrains and regrets, his heart loill
be polished again. If he commits more errors, the dots will
increase until they cover his heart. This is the Ran (stain) that
Allah described,
4 ■ iy^ rrjli & % j! %}
iNay! But on their hearts is the Ran (stain) which they used to
earn}" (83:14).
At-Tirmidhi, An-Nasa’i and Ibn Majah recorded this Hadith,
and At-Tirmidhi said that it is Hasan Sahib. 1 11
The Meaning of Ghishawah
Reciting the Ayah,
& bi& &
iAlldh has set a seal on their hearts and on their hearing }, then
pausing, then continuing with,
4»j±± &}
iAnd on their eyes there is a Ghishawah (covering)} is accurate, for
the stamp is placed on the heart and the hearing while the
Ghishawah, the covering, is appropriately placed on the eyes.
In his Tafsir, As-Suddi said that Ibn ‘Abbas and Ibn Mas*ud
said about Allah’s statement,
4p 4; 3 r . jtj Op ill
iAlldh has set a seal on their hearts and on their hearing},
“So that they neither understand nor hear. Allah also said that
He placed a covering on their sight, meaning eyes, and so,
111 Tuhfat Al-Ahwadhi 9:254, An-Nasa’i in Al-Kubra 6:509, and Ibn
Majah 2 :1418.
124
Tafsir Ibn Kathir
they do not see. "I 1 '
The Hypocrites
We mentioned that four Ayat in the beginning of Surat Al-
Baqarah described the believers. The two last Ayat (2:6-7)
describe the disbelievers. Afterwards, Allah begins to describe
the hypocrites who show belief and hide disbelief. Since the
matter of the hypocrites is vague and many people do not
realize their true reality, Allah mentioned their description in
detail. Each of the characteristics that Allah used to described
them with is a type of hypocrisy itself. Allah revealed Surat
Bara’ah (chapter 9) and Surat Al-Munafiqun (chapter 63) about
the hypocrites. He also mentioned the hypocrites in Surat An-
Nur (24) and other Surahs, so that their description would be
known and their ways and errors could be avoided. Allah said,
Al»b djAj & &JT
is && 13 \pa
48. And of mankind, there are some who say: "We believe in
Allah and the Last Day " while in fact they do not believe}.
49. They try to deceive Allah and those who believe, while they
only deceive themselves, and perceive (it) not!}
Meaning of Nifaq
Nifaq means to show conformity - or agreement - and to
conceal evil. Nifaq has several types: Nifaq in the creed that
causes its people to reside in Hell for eternity, and Nifaq in
deed, which is one of the major sins, as we will explain soon,
Allah willing. Ibn Jurayj said of the hypocrite that, “His actual
deeds are different from what he publicizes, what he conceals
is different from what he utters, his entrance and presence are
not the same as his exit and absence.”* 21
The Beginning of Hypocrisy
The revelations about the characteristics of the hypocrites
were revealed in Al-Madlnah, this is because there were no
111 A(>Tabari 1 :266.
121 At-Tabari 1 :270.
Surah 2. Al-Baqarah (1 - 24) (Part-1)
125
hypocrites in Makkah. Rather the opposite was the situation
in Makkah, since some people were forced to pretend that they
were disbelievers, while their hearts concealed their faith.
Afterwards, the Messenger of Allah jg migrated to Al-Madinah,
where the Ansar from the tribes of Aws and Khazraj resided.
They used to worship idols during the pre-Islamic period of
ignorance, just as the rest of the Arab idolators. Three Jewish
tribes resided in Al-Madinah, Banu Qaynuqa'-allies of Al-
Khazraj, Banu An-Nadlr and Banu Qurayzah-allies of the Aws.
Many members of the Aws and Khazraj tribes embraced Islam.
However, only a few Jews embraced Islam, such as ‘Abdullah
bin Salam. During the early stage in Al-Madinah, there weren’t
any hypocrites because the Muslims were not strong enough to
be feared yet. On the contrary, the Messenger of Allah jg
conducted peace treaties with the Jews and several other Arab
tribes around Al-Madinah. Soon after, the battle of Badr
occurred and Allah gave victory to Islam and its people.
‘Abdullah bin Ubayy bin Salul was a leader in Al-Madinah. He
was Al-Khazraj’s chief, and during the period of Jahiliyyah he
was the master of both tribes - Aws and Khazraj. They were
about to appoint him their king when the Message reached Al-
Madlnah, and many in Al-Madinah embraced Islam. Ibn Salul’s
heart was filled with hatred against Islam and its people. When
the battle of Badr took place, he said, “Allah’s religion has
become apparent.” So he pretended to be Muslim, along with
many of those who were just like him, as well as many among
the People of the Book. It was then that hypocrisy began in Al-
Madinah and among the surrounding nomad tribes. As for the
Emigrants, none of them were hypocrites, since they emigrated
willingly (seeking the pleasure of Allah). Rather, when a Muslim
would emigrate from Makkah, he would be forced to abandon
all of his wealth, offspring and land; he would do so seeking
Allah’s reward in the Hereafter.
The Tafsir of Ayah 2:8
Muhammad bin Ishaq narrated that Ibn ‘Abbas said that,
^ -4 )** Jyu 0 s cfi&f
iAnd of mankind, there are some who say: "We believe in
Allah and the Last Day" while in fact they do not believe ^
126
Tafsir Ibti Kathir
“This refers to the hypocrites among the Aws and Khazraj and
those who behaved as they did.” 1 * 1
This is how Abu Al-‘Aliyah, Al-Hasan, Qatadah and As-
Suddi explained this Ayah. Allah revealed the characteristics
of the hypocrites, so that the believers would not be deceived
by their outer appearance, thus saving the believers from a
great evil. Otherwise, the believers might think that the
hypocrites were believers, when in reality they are disbelievers.
To consider the sinners as righteous people is extremely
dangerous, Allah said,
iAnd of mankind, there are some who say : "\Ne believe in Allah and
the Last Day" while in fact they do not believe} meaning, they utter
these false statements only with their tongues, just as Allah
said,
ffc % $ &) 4 Z\}
iWhen the hypocrites come to you (O Muhammad M), they
say: “\Ne bear witness that you are indeed the Messenger of
Allah." Allah knows that you are indeed His Messenger}
(63:1).
This Ayah means that the hypocrites utter these statements
only when they meet you, not because they actually believe
what they are saying. The hypocrites emphasize their belief in
Allah and the Last Day with their words, when that is not the
case in reality. Therefore, Allah stated that the hypocrites lie in
their testimony of creed, when He said,
3 k
iAnd Allah bears witness that the hypocrites are indeed liars.}
(63:1), and,
i*i- t&i (•» Kj}
iwhile in fact they believe not }
Allah said,
i\js u
m
At-Tabari 1 :269 .
127
Surah 2. Al-Baqarah (1 - 24) ( Part-1 )
iThey try to deceive Allah and those who believe }. The hypocrites
show belief outwardly while concealing disbelief. They think
that by doing this, they will mislead Allah, or that the
statements they utter will help them with Allah, and this is an
indication of their total ignorance. They think that such
behavior will deceive Allah, just as it might deceive some of the
believers. Similarly, Allah said,
iOn the Day when Allah will resurrect than all together; then
they will swear to Him as they swear to you. And they think
that they have something (to stand upon). Verily, they are
liars!} (58:18).
Hence, Allah refuted their way by saying,
iWhile they only deceive themselves, and perceive (it) not!} Allah
stated that the hypocrites only deceive themselves by this
behavior, although they are unaware of this fact. Allah also
said,
X •>> ji* * > v
41)1 J;;;': .U jly
iVerily, the hypocrites try to deceive Allah, but it is He Who
deceives them} (4:142).
Also, Ibn Abi Hatim narrated that Ibn Jurayj commented on
Allah’s statement,
iVerily, the hypocrites seek to deceive Allah, but it is He Who
deceives them},
“The hypocrites pronounce, There is no deity worthy of
worship except Allah’ seeking to ensure the sanctity of their
blood and money, all the while concealing disbelief.”' 11 Said
said that Qatadah said,
CjjiKj (** Uj jSji Lilli S^ji}
111 Ibn Abi Hatim 1 :46.
128
Tafsir lbn Kathir
4And of mankind, there are some who say : "We believe in
Allah and the Last Day" while in fact they believe not. They
try to deceive Allah and those who believe, while they only
deceive themselves, and perceive (it) not! }
“This is the description of a hypocrite. He is devious, he says
the truth with his tongue and defies it with his heart and
deeds. He wakes up in a condition other than the one he goes
to sleep in, and goes to sleep in a different condition than the
one he wakes up in. He changes his mind just like a ship that
moves about whenever a wind blows.” 11 ’
410. In their hearts is a disease and Allah luis increased their
disease. A painful torment is theirs because they used to tell
lies .}
The Meaning of ‘Disease’ in this Ayah
As-Suddi narrated from Abu Malik and (also) from Abu
Salih, from lbn ‘Abbas, and (also) Murrah Al-Hamdani from
lbn Mas'ud and other Companions that this Ayah,
4 Jv
4ln their hearts is a disease} means, ‘doubt’, and,
4^S-“
4 And Allah has increased their disease} also means ‘doubt’.’ 2 ’
Mujahid, ‘Ikrimah, Al-Hasan Al-Basri, Abu Al-‘Aliyah, Ar-Rabl‘
bin Anas and Qatadah also said similarly. ’ *’ ‘Abdur-Rahman
bin Zayd bin Aslam commented on,
4 ^
4In their hearts is a disease}, “A disease in the religion, not a
physical disease. They are the hypocrites and the disease is the
111 lbn AbiHatim 1:47.
|2) At-Tabari 1 :280
’ 3 ’ lbn Abi Hatim 1 :48 .
129
Surah 2. Al-Baqarah (1 - 24) ( Part-1 )
doubt that they brought to Islam.
4And Allah has increased their disease ^ meaning, increased them
in shameful behavior.” 111 He also recited,
^ j 0; tp: cty
4As /or Z/iose zo/jo believe, it has increased their faith, and they
rejoice. But as for those in zohose hearts is a disease, it will add
disgrace to their disgrace.} (9:124-125)
and commented, “Evil to their evil and deviation to their
deviation.” This statement by ‘Abdur-Rahman is true, and it
constitutes a punishment that is compatible to the sin, just as
the earlier scholars stated. Similarly, Allah said,
\ ^
iWhile as for those who accept guidance. He increases their
guidance and grants them their piety} (47:17).
Allah said next,
4 Because they used to tell lies}. The hypocrites have two
characteristics, they lie and they deny the Unseen.
The scholars who stated that the Prophet knew the
hypocrites of his time have only the Hadith of Hudhayfah bin
Al-Yaman as evidence. In it the Prophet jg gave him the names
of fourteen hypocrites during the battle of Tabuk. These
hypocrites plotted to assassinate the Prophet sg during the
night on a hill in that area. They planned to excite the
Prophet's camel, so that she would throw him down the hill.
AllAh informed the Prophet sfe about their plot, and the Prophet
Sfe told Hudhayfah their names.
As for the other hypocrites, Allah said about them,
>\ .I ..''if i > s* > '■:/ , ■ » » ^ ✓ > / » /.< ^
C
*
111
At-Tabari 1 :280.
Surah 2. Al-Baqarah (1 - 24) (Part-1)
131
«/ was given the choice (to pray for him or not), so I chose. »
In another narration, the Prophet j|| said,
“2/ I knew that by asking (Allah to forgive Ibn Saliil) more than
seventy times that He would forgive him, then I would do
f/wf.n* 11
cyt j 'jJL— ii 't ^
<3CSiS5 ^ j£i;
422. And ivhen it is said to them: "Do not make mischief on
the earth," they say: "We are only peacemakers . ”}
412. Verily, they are the ones who make mischief, but they
perceive not.}
Meaning of Mischief
In his Tafsir, As-Suddi said that Ibn ‘Abbas and Ibn MasYid
commented,
4 >
Ci\ ijju jfj Vl 4 'ji-ji v isj^
4 And when it is said to them : "Do not make mischief on the
earth," they say: "We are only peacemakers ."}
"They are the hypocrites. As for,
4j?W 4 WL4
4"Do not make mischief on tlie earth”}, that is disbelief and acts
of disobedience. ”* 2 I Abu JaYar said that Ar-Rabl‘ bin Anas said
that Abu AI-‘Aliyah said that Allah’s statement,
4 (*4! Jj
4And ivhen it is said to them: "Do not make mischief on the
earth,”}, means, “Do not commit acts of disobedience on the
earth. Their mischief is disobeying Allah, because whoever
111 Fath Al-Bari 8 :184, Muslim 4 :2141 .
121 At-Tabari 1 :288.
132
Tafsir Ibn Kathir
disobeys Allah on the earth, or commands that Allah be
disobeyed, he has committed mischief on the earth. Peace on
both the earth and in the heavens is ensured (and earned)
through obedience (to Allah). 1,(11 Ar-Rabl‘ bin Anas and
Qatadah said similarly J 2(
Types of Mischief that the Hypocrites commit
Ibn Jarir said, “The hypocrites commit mischief on earth by
disobeying their Lord on it and continuing in the prohibited
acts. They also abandon what Allah made obligatory and
doubt His religion, even though He does not accept a deed
from anyone except with faith in His religion and certainty of
its truth. The hypocrites also lie to the believers by saying
contrary to the doubt and hesitation their hearts harbor. They
give as much aid as they can, against Allah’s loyal friends,
and support those who deny Allah, His Books and His
Messengers. This is how the hypocrites commit mischief on
earth, while thinking that they are doing righteous work on
earth.” 131
The statement by Ibn Jarir is true, taking the disbelievers as
friends is one of the categories of mischief on the earth. Allah
said,
Jf\ ^ tUi jz
Mjl
iAnd those who disbelieve are allies of one another, if you do
not do this (help each other), there will be turmoil and
oppression on the earth, and great mischief . > (8:73),
In this way Allah severed the loyalty between the believers
and the disbelievers. Similarly, Allah said,
Pi
40 you who believe! Do not take disbelievers as Awliyd'
(protectors or helpers or friends) instead of believers. Do you
(1( Ibn Abi Hatim 1 :50.
(2( Ibn Abi Hatim 1:51.
• 3| At-Tabari 1 :289
133
Surah 2. Al-Baqarah (1 - 24) ( Part-1 )
wish to offer Allah a manifest proof against yourselves ?)
(4:144).
Allah then said,
iVerily, the hyprocrites will be in the lowest depth of the Fire;
no helper will you find for them) (4:145).
Since the outward appearance of the hypocrite displays
belief, he confuses the true believers. Hence, the deceitful
behavior of the hypocrites is an act of mischief, because they
deceive the believers by claiming what they do not believe in,
and because they give support and loyalty to the disbelievers
against the believers.
If the hypocrite remains a disbeliever (rather than pretending
to be Muslim), the evil that results from him would be less.
Even better, if the hypocrite becomes sincere with Allah and
makes the statements that he utters conform to his deeds, he
will gain success. Allah said,
4 And when it is said to them : " Do not make mischief on the earth,”
they say: ,r \Ne are only peacemakers.”) meaning, “We seek to be
friends with both parties, the believers and the disbelievers,
and to have peace with both parties.” Similarly, Muhammad
bin Ishaq reported that Ibn ‘Abbas said,
4And when it is said to them: "Do not make mischief on the earth,”
they say: "Wc are only peacemakers") means, “We seek to make
amends between the believers and the People of the Book.”* 1 '
Allah said,
^ jU $ W)
iVerily, they are the ones who make mischief, but they perceive
not.). This Ayah means that the hypocrites’ behavior, and their
claim that it is for peace, is itself mischief, although in their
ignorance, they do not see it to be mischief.
m
Ibn Abi Hatim 1 :52.
134
Tafsir Ibn Kathfr
jtf $ gas XT J^i £u XS \&i $ Ji vsjj>
4$&ES 4 j3j
413. And when it is said to them: Believe as the people
believe ," They say: " Shall we believe as the fools have
believed?” Verily, they are the fools, but they do not know.}
Allah said that if the hypocrites are told,
4ote> £li US' \£.\'*}
i” Believe as the people believe,”}, meaning, ‘Believe just as the
believers believe in Allah, His angels, His Books, His
Messengers, Resurrection after death, Paradise and Hellfire, etc.
And obey Allah and His Messenger by heeding the
commandments and avoiding the prohibitions.’ Yet the
hypocrites answer by saying,
4'S$2i\ lT '$£}
i”Shall we believe as the fools have believed?”} they meant (may
Allah curse the hypocrites) the Companions of the Messenger
of Allah sg. This is the same Tafsir given by Abu Al-‘Aliyah and
As-Suddi in his Tafsir, with a chain of narration to Ibn ‘Abbas,
Ibn Mas'ud and other Companions. 111 This is also the Tafsir of
Ar-Rabl‘ bin Anas and ‘Abdur-Rahman bin Zayd bin AslamJ 21
The hypocrites said, “Us and them having the same status,
following the same path, while they are fools?!” The fool’ is the
ignorant, simple-minded person who has little knowledge in
areas of benefit and harm. This is why, according to the
majority of the scholars, Allah used the term foolish to include
children, when He said,
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}And do not give your property, which Allah has made a
means of support for you, to the foolish} (4:5).
Allah answered the hypocrites in all of these instances. For
instance, Allah said here,
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111 At-Tabari 1 :293.
121 At-Tabari 1 :294 .
135
Surah 2. Al-Baqarah (1 - 24) (Part-1)
iVerily, they are the fools }. Allah thus affirmed that the
hypocrites are indeed the fools, yet,
A &}
iBut they know not}. Since they are so thoroughly ignorant, the
hypocrites are unaware of their degree of deviation and
ignorance, and such situation is more dangerous, a severer
case of blindness, and further from the truth than one who is
aware.
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414. And when they meet those who believe, they say: "We
believe," but when they are alone with their Shayatin (devils),
they say: "Truly, we are with you; verily, we were but
mocking."}
415. Allah mocks at them and leaves them increasing in their
deviation to ivander blindly.}
The Hypocrites* Cunning and Deceit
Allah said that when the hypocrites meet the believers, they
proclaim their faith and pretend to be believers, loyalists and
friends. They do this to misdirect, mislead and deceive the
believers. The hypocrites also want to have a share of the
benefits and gains that the believers might possibly acquire.
Yet,
4^1 ii!>
4But when they are alone with their Shayatin}, meaning, if they are
alone with their devils, such as their leaders and masters
among the rabbis of the Jews, hypocrites and idolaters.
Human and Jinn Devils
Ibn Jarir said, “The devils of every creation are the
mischievous among them. There are both human devils and
Jinn devils. Allah said,
136
Tafsir Ibti Kathir
4 And so We have appointed for every Prophet enemies -
Shaydtfn (devils) among mankind and Jinn, inspiring one
another with adorned speech as a delusion (or by way of
deception)} (6:1 12).
The Meaning of ‘Mocking’
Allah said,
iThey say: "Truly, we are with you"}. Muhammad bin Ishaq
reported that Ibn ‘Abbas said that the Ayah means, “We are
with you,
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iVerily, we were but mocking}, meaning, we only mock people
(the believers) and deceive them." 111 Ad-Dahhak said that Ibn
‘Abbas said that the Ayah,
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iVerily, we were but mocking}, means, “We (meaning the
hypocrites) were mocking the Companions of Muhammad.” 121
Also, Ar-Rabi‘ bin Anas and Qatadah said similarly. 131 Allah’s
statement.
4
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iAllah mocks at them and leaves them increasing in their deviation to
wander blindly} answers the hypocrites and punishes them for
their behavior. Ibn Jarir commented, “Allah mentioned what He
will do to them on the Day of Resurrection, when He said,
40n the Day when the hypocrites - men and women - will
say to the believers: " Wait for us! Let us get something from
your light!" It will be said: "Go back to your rear! Then seek a
1,1 At-Jabari 1 :300.
121 Ibid.
131 Ibid.
137
Surah 2. Al-Baqarah (1 - 24) ( Part-1 )
light!" So a wall will be put up between them, with a gate
therein. Inside it will be mercy, and outside it toill be
torment. $ (57:13), and,
iAnd let not the disbelievers think that Our postponing of their
punishment is good for them. We postpone the punishment only
so that they may increase in sinfulness.} (3:178).”
He then said, “This, and its like, is Allah’s mockery of the
hypocrites and the people of Shirk.”
The Hypocrites suffering for their Plots
Allah stated that He will punish the hypocrites for their
mockery, using the same terms to describe both the deed and
its punishment, although the meaning is different. Similarly,
Allah said,
iTIie recompense for an offense is an offense equal to it; but
whoever forgives and makes reconciliation, his reward is with
Allah } (42:40), and,
iThen whoever transgresses (the prohibition) against you,
transgress likewise against him} (2:194).
The first act is an act of injustice, while the second act is
an act of justice. So both actions carry the same name, while
being different in reality. This is how the scholars explain
deceit, cunning and mocking when attributed to Allah in the
Qur’an. Surely, Allah exacts revenge for certain evil acts with a
punishment that is similar in nature to the act itself. We
should affirm here that Allah does not do these things out of
joyful play, according to the consensus of the scholars, but as
a just form of punishment for certain evil acts.
Meaning of ‘Leaves them increasing in their deviation to
wander blindly *
Allah said,
iAlldh mocks at them and leaves them increasing in their deviation to
wander blindly )►. As-Suddi reported that Ibn ‘Abbas, Ibn Mas*ud
and several other Companions of the Messenger of Allah jg said
that.
iand leaves them increasing ^ means, He gives them respite. 111
Also, Mujahid said, “He (causes their deviation) to increase.” 12 *
Allah said;
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4Do they think that by the wealth and the children with which
We augment them. (That) We hasten to give them with good
things. Nay, but they perceive not.) (23:55-56).
Ibn Jarir commented, “The correct meaning of this Ayah is
“We give them increase from the view of giving them respite
and leaving them in their deviation and rebellion.’ Similarly,
Allah said,
$And We shall turn their hearts and their eyes away (from
guidance), as they refused to believe in it the first time, and We
shall leave them in their trespass to wander blindly).”
(6:1 10).* 31
Tughyan used in this Ayah means to transgress the limits,
just as Allah said in another Ayah,
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iVerily, when the water Taghd (rose) beyond its limits, We
carried you in the ship) (69:1 1).
Also, Ibn Jarir said that the term ‘Amah, in the Ayah means,
‘deviation’. He also said about Allah’s statement,
111 At-Tabari 1:311.
121 IbnAbiyatim 1:57.
131 At-Tabari 1 ;307
Surah 2. Al-Baqarah (Part-1)
139
4^
4 in their deviation to wander “In the misguidance and disbelief
that has encompassed them, causing them to be confused and
unable to find a way out of it. This is because Allah has
stamped their hearts, sealed them, and blinded their vision.
Therefore, they do not recognize guidance or find the way out of
their deviation.”’ 1 ’
■o
is *3 it SSXst Sj
426. These are they who have purchased error with guidance,
so their commerce was profitless. And they were not guided.}
In his Tafsir, As-Suddi reported that Ibn ‘Abbas and Ibn
Mas'ud commented on;
}These are they who have purchased error with guidance} saying it
means, “They pursued misguidance and abandoned guidance.”
Mujahid said, “They believed and then disbelieved,” while
Qatadah said, “They preferred deviation to guidance.”
Qatadah’s statement is similar in meaning to Allah’s statement
about Thamud,
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iAnd as for Thamud, We granted them guidance, but they
preferred blindness to guidance} (41:17).
In summary, the statements that we have mentioned from
the scholars of Tafsir indicate that the hypocrites deviate from
the true guidance and prefer misguidance, substituting
wickedness in place of righteousness. This meaning explains
Allah’s statement,
iis$i mm & y*
iThese are they who have purchased error with guidance},
meaning, they exchanged guidance to buy misguidance. This
meaning includes those who first believed, then later
disbelieved, whom Allah described,
lM Al-Tabari 1 :309.
140
Tafsir Ibn Kathir
p if* 1 * pr\
iThat is because they
believed, and then
disbelieved; therefore
their hearts are sealed }
(63:3).
The Ayah also
includes those who
preferred deviation
over guidance. The
hypocrites fall into
several categories.
This is why Allah
said,
iX \%
4So their commerce was
profitless. And they
were not guided >,
meaning their trade
did not succeed nor
were they righteous or rightly guided throughout all this. In
addition, Ibn Jarir narrated that Qatadah commented on the
Ayah,
rJj m&i t lifijlp ^
>3Vt
4So their commerce was profitless. And they were not guided >, “By
Allah! I have seen them leaving guidance for deviation, leaving
the Jama' ah (the community of the believers) for the sects,
leaving safety for fear, and the Sunnah for innovation.”* 1 * Ibn
Abi Hatim also reported other similar statements.* 2 *
j 3f CSS ^ U ijCtf US feL'.i jSS'
111 At-Tabari 1:316.
* 2 * Ibn Abi Hatim 1 :60 .
Surah 2. Al-Baqarah (1 - 24) ( Part-1 )
141
ii&te ^
417. Their likeness is as the likeness of one who kindled a fire;
then, when it illuminated all around him, Allah removed their
light and left them in darkness. (So) they could not see}.
418. They are deaf, dumb, and blind, so they return not (to the
right path).}
The Example of the Hypocrites
Allah likened the hypocrites when they bought deviation with
guidance, thus acquiring utter blindness, to the example of a
person who started a fire. When the fire was lit, and
illumnitated the surrounding area, the person benefited from it
and felt safe. Then the fire was suddenly extinguished.
Therefore, total darkness covered this person, and he became
unable to see anything or find his way out of it. Further, this
person could not hear or speak and became so blind that even
if there were light, he would not be able to see. This is why he
cannot return to the state that he was in before this happened
to him. Such is the case with the hypocrites who preferred
misguidance over guidance, deviation over righteousness. This
parable indicates that the hypocrites first believed, then
disbelieved, just as Allah stated in other parts of the Qur’an.
Allah’s statement,
4Allah removed their light} means, Allah removed what benefits
them, and this is the light, and He left them with what harms
them, that is, the darkness and smoke. Allah said,
4And left them in darkness}, that is their doubts, disbelief and
hypocrisy.
4 (So) they could not see} meaning, they are unable to find the
correct path or find its direction. In addition, they are,
4deaf} and thus cannot hear the guidance,
142
Tafsir Ibn Kathtr
4dumb} and cannot utter the words that might benefit them,
iand blind } in total darkness and deviation. Similarly, Allah
said,
iVerily, it is not the eyes that grow blind , but it is the hearts which
are in the breasts that grow blind } (22:46) and this why they
cannot get back to the state of guidance that they were in,
since they sold it for misguidance.
*ijs" iX" <!)® *“* ^>\ i 4~&Jd iat JLi jJJ |i,i j^Lfci
429. Or like a rainstorm in the sky, bringing darkness,
thunder, and lightning. They thrust their fingers in their ears
to keep out the stunning thunderclap Jbr Jear of death. But
Allah ever encompasses the disbelievers. }
420. The lightning almost snatches away their sight, whenever
it flashes for them, they walk therein, and ivhen darkness covers
them, they stand still. And if Allah willed. He could have taken
away their hearing and their sight. Certainly, Allah has pmoer
over all things.}
Another Parable of the Hypocrites
This is another parable which Allah gave about the
hypocrites who sometimes know the truth and doubt it at
other times. When they suffer from doubt, confusion and
disbelief, their hearts are,
4Like a Sayyib }, meaning, "The rain”, as Ibn Mas“ud, Ibn ‘Abbas,
and several other Companions have confirmed* l| as well as
m
At-Tabari 1 :334.
143
Surah 2. Al-Baqarah (1 - 24) (Part-1)
Abu Al-‘Aliyah, Mujahid, Said bin Jubayr, ‘Ata’, Al-Hasan Al-
Basri, Qatadah, ‘Atiyah Al-‘Awfi, ‘Ata’ Al-Khurasani, As-Suddi
and Ar-Rabl‘ bin Anas. 111 Ad-Dahhak said “It is the clouds. " ,21
However, the most accepted opinion is that it means the rain
that comes down during,
idarkness meaning, here, the doubts, disbelief and hypocrisy.
ithunder } that shocks the hearts with fear. The hypocrites are
usually full of fear and anxiety, just as Allah described them,
y
iThey think that every cry is against them ^ (63:4), and,
4 (Uj *3) tyj)
j' iLi'jLk*
iThey szvear by Allah that they are truly of you while they are
not of you, but they are a people who are afraid. Should they
find refuge, or caves, or a place of concealment, they would
turn straightway thereto in a swift rush} (9:56-57).
iThe lightning}, is in reference to the light of faith that is
sometimes felt in the hearts of the hypocrites,
J-Ao-
VJ*
• i '
iThey thrust their fingers in their ears to keep out the stunning
thunderclap for fear of death. But Allah ever encompasses the
disbelievers}, meaning, their cautiousness does not benefit them
because they are bound by Allah’s all-encompassing will and
decision. Similarly, Allah said,
i** .y> • \K1r * .1? / »r; >
pri'jj j ? ^ UP® ^
43
imj
I 1 * ' Ibn Abi Hatim 1 :66.
l2! Ibn Abi Hatim 1 :67.
145
Surah 2. Al-Baqarah (1 - 24) (Part-1)
obvious and most correct view, and Allah knows best.’ 11
Consequently, on the Day of Judgment, the believers will be
given a light according to the degree of their faith. Some of
them will gain light that illuminates over a distance of several
miles, some more, some less. Some people’s light will glow
sometimes and be extinguished at other times. They will,
therefore, walk on the Sirat (the bridge over the Fire) in the
light, stopping when it is extinguished. Some people will have
no light at all, these are the hypocrites whom Allah described
when He said,
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4 O /1 the Day whett the hypocrites - men and ivomen - will
say to the believers : "Wait for us! Let us get something from
your light!” It will be said to them; "Go back to you rear! Then
seek a light!”) (57: 13).
Allah described the believers,
‘V? 'fjf |«*J> oo»jS isj
iOn the Day you shall see the believing men and the believing
women - their light running forward before them and by their
right hands. Glad tidings for you this Day! Gardens under
which rivers flow (Paradise)} (57:12), and,
i>ri f*>j /*" lA' 1 *
4-*y» fjr 4-^= & ^ u j»-j1
4 The Day that Allah will not disgrace the Prophet (Muhammad
Sg) and those who believe with him. Their Light will run
forward before them and (with their Records - Books of deeds)
in their right hands. They will say: "Our Lord! Keep perfect
our Light for us [and do not put it off till we cross over the
Sirdt (a slippery bridge over the Hell) safely ] and grant us
forgiveness. Verily, You are Able to do all things ”} (66:8).
Ibn Abi Hatim narrated that ‘Abdullah bin Mas'ud
111 Ibn Abi Hatim 1 :75.
146
Tafsir Ibn Kathir
commented on,
iTheir Light will run forward before them}, “They will pass on the
Sirat. according to their deeds. The light that some people have
will be as big as a mountain, while the light of others will be as
big as a date tree. The people who will have the least light are
those whose index fingers will sometimes be lit and
extinguished at other times.” 1 11 Ibn Abi Hatim also reported
that Ibn ‘Abbas said, “Every person among the people of
Tawhid (Islamic Monotheism) will gain a light on the Day of
Resurrection. As for the hypocrite, his light will be
extinguished. When the believers witness the hypocrite’s light
being extinguished, they will feel anxious. Hence, they will
supplicate,
iOur Lord! Keep perfect our Light for us^.” 12 * Ad-Dahhak bin
Muzahim said, “On the Day of Resurrection, everyone who has
embraced the faith will be given a light. When they arrive at the
Sirat, the light of the hypocrites will be extinguished. When the
believers see this, they will feel anxious and supplicate,
iOur Lord! Keep perfect our Light for us$.”
Types of Believers and Types of Disbelievers
Consequently, there are several types of people. There are
the believers whom the first four Ayat (2:2-5) in Surat Al-
Baqarah describe. There are the disbelievers who were
described in the next two Ayat. And there are two categories of
hypocrites: the complete hypocrites who were mentioned in the
parable of the fire, and the hesitant hypocrites, whose light of
faith is sometimes lit and sometimes extinguished. The parable
of the rain was revealed about this category, which is not as
evil as the first category.
111 At-Jabari 23:3179.
121 Al-Hakim 2:495.
149
Surah 2. Al-Baqarah (1 - 24) ( Part-1 )
lamp, a sealed heart with a knot tied around its seal, a heart
that is turned upside down and a wrapped heart. As for the
polished heart, it is the heart of the believer and the lamp is the
light of faith. The sealed heart is the heart of the disbeliever.
The heart that is turned upside down is the heart of the pure
hypocrite, because he had knowledge but denied it. As for the
wrapped heart, it is a heart that contains belief and hypocrisy.
The example of faith in this heart, is the example of the herb
that is sustained by pure water. The example of hypocrisy in it,
is the example of an ulcer that thrives on puss and blood.
Whichever of the two substances has the upper hand, it will
have the upper hand on that heart*. This Hadith has a Jayid
Hasan (good) chain of narration. 11 *
Allah said,
if' He ***’ * >— **jl iif sti
iAnd if Allah willed, He would have taken away their hearing and
their sight. Certainly, Allah has power over all things }. Muhammad
bin Ishaq reported that Ibn ‘Abbas commented on Allah’s
statement,
^ ^ & i*i>
iAnd if Allah willed. He would have taken away their hearing and
their sight}, “Because they abandoned the truth after they had
knowledge in it.”
& if
iCertainly, Allah has power over all things }. Ibn ‘Abbas said,
“Allah is able to punish or pardon His servants as He wills.”* 2 ’
Ibn Jarir commented, “Allah only described Himself with the
ability to do everything in this Ayah as a warning to the
hypocrites of His control over everything, and to inform them
that His ability completely encompasses them and that He is
able to take away their hearing and sight.”* 3 ’
Ibn Jarir and several other scholars of Tafsir stated that
these two parables are about the same kind of hypocrite. So
[1 ’ Ahmad 3:17.
* 2 ’ Ibn Abi Hatim 1 :76
* 3 ’ At-Jabari 1 :361 .
150
T afsir Ibn Kathir
the ‘or’ mentioned in,
40r like a rainstorm froth '■■■ rky} means ‘and’, just as the Ayah,
4 < ^ g %f
4And obey neither a c >- ■: isbeliever among them}. Therefore,
‘or’ in the Ayah inclu.i- )ice of using either example for
the hypocrites. Also, M Qv. i said that ‘or’ means, “To show
compatibility of the two ch„ res, just as when one says, ‘Sit
with Al-Hasai. or Ibn Sirin.’ According to the view of Az-
Zamakhshai i, 'so it means each of these persons is the same as
the other, so you may sit with either one of them.’ The meaning
of ‘or’ thus becomes ‘either.’ Allah gave these two examples of
the hypocrites, because they both perfectly describe them.”
I (Ibn Kathir) say, these descriptions are related to the type
of hypocrite, because there is a difit r< nee between them as we
stated. For instance, Allah mentioned these types in Surat
Bara’ah (chapter 9) when He repealed the statement, “And
among them” three times, describing their types,
characteristics, statements and deeds. So the two examples
mentioned here describe two types of hypocrites whose
characteristics are similar. For instance Allah gave two
examples in Surat An-Nur, one for the advocates of disbelief
and one for the followers of disbelief, He said,
4As for those who disbelieved, their deeds are like a mirage in a
desert} (24:39), until,
'}}
4 Or (the state of a disbeliever) is like the darkness in a vast
deep sea} (24:40).
The first example is of the advocates of disbelief who have
complex ignorance, while the second is about the followers
who have simple ignorance. Allah knows best.
& 4 * j. -Si P& 4 pz
Surah 2. Al-Baqarah (1 - 24) ( Part-1 )
151
«jl iJUiat
ill . O mankind! Worship your Lord (Allah), Who created you
and those who were before you so that you may acquire
Taqwd.i
ill. WJw has made the earth a resting place for you, and the
sky as a canopy, and sent down water (rain) from the sky and
brought forth therewith fruits as a provision for you. Then do
not set up rivals unto Allah (in worship) while you know (that
He alone has the right to be worshipped)
Tawhid Al-Uluhiyyah
Allah next mentioned His Oneness in divinity and stated that
He has favored His servants by bringing them to life after they
did not exist. He also surrounded them with blessings, both
hidden and apparent. He made the earth a resting place for
them, just like the bed, stable with the firm mountains.
iAnd the sky as a canopy ^ meaning, ‘a ceiling’. Similarly, Allah
said in another Ayah,
iAnd We have made the heaven a roof, safe and well-guarded.
Yet they turn away from its signs (i.e. sun, moon, winds,
clouds )i (21:32).
i'&> »IU'
iAnd sends down for you water (rain) from the sky > meaning,
through the clouds, when they need the rain. Hence, Allah
caused the various types of vegetation and fruits to grow as a
means of sustenance for people and their cattle. Allah
reiterated this bounty in various parts of the Qur’an.
There is another Ayah that is similar to this Ayah (2:22),
that is, Allah’s statement,
psz i&fr ^ « J&5 ^=6 ^
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ilt is He Wlw has made for you the earth as a dwelling place
152
Tafsir Ibn Kathir
and the sky as a canopy, and has given you shape and made
your shapes good (looking) and has provided you with good
things. That is Allah, your Lord, so Blessed be Allah, the Lord
of all that exists } (40:64).
The meaning that is reiterated here is that Allah is the
Creator, the Sustainer, the Owner and Provider of this life, all
that is in and on it. Hence, He alone deserves to be
worshipped, and no one and nothing is to be associated with
Him. This is why Allah said next,
iThen do not set up rivals unto Allah (in worship) while you
know (that He alone has the right to be worshipped (2:22).
The Two Sahihs record that Ibn Mas hid said, “I said to the
Messenger of Allah 3 &, Which evil deed is the worst with Allah?’
He said,
«To take an equal with Allah, while He alone created
you."” 111
Also, Mu'adh narrated the Prophet’s statement,
Aj I jS ojJUu ji 1 a iSjOsU
«Do you know Allah's right on His servants? They must
worship Him alone and refrain from associating anything with
Him in worship V 21 Another Hadith states,
ni P 2>Uli U J&j X* iU) Jbl U
iNone of you should say, 'What Allah and so-and-so person
wills. Rather, let him say, 'What Allah wills, and then what
so-and-so person wills. ^
A Hadith with the same Meaning
Imam Ahmad narrated that Al-Harith Al-Ash‘ari said that the
Prophet of Allah jg said,
111 Fath Al-Bari 8 :350 and Muslim 1 :90.
Fath Al-Bari 13:359 and Muslim 1 :59.
131 Ahmad 5:384, 394, 398.
Surah 2. Al-Baqarah (1 - 24) ( Part-1 )
153
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ayV//«/i commanded Yahya bin Zakariya to implement five
commands and to order the Children of Israel to impletnent
them, but Yaltyd was slow in carrying out these commands.
Isa said to Yahya, 'You were ordered to implement five
commands and to order the Children of Israel to implement
them. So either order, or I will do it.’ Yahya said, 'My brother!
I fear that if you do it before me, I will be punished or the earth
will be shaken under my feet.’ Hence, Yahya bin Zakariya
called the Otildren of Israel to Bayt Al-Maqdis (Jerusalem),
until they filled the Masjid. He sat on the balcony, thanked
Allah and praised him and then said, 'Allah ordered me to
implement five commandments and that I should order you to
adhere to than. The first is that you worship Allah alone and
15 4
Tafsir Ibn Kathir
not associate any ivith Him. The example of this command is
the example of a man who bought a servant from his money
with paper or gold. The servant started to work for the master,
but was paying the profits to another person. lA^io among you
would like his servant to do that? Allah created you and
sustains you. Therefore, worship Him alone and do not
associate anything with Him. 1 also command you to pray, for
Allah directs His Face towards His servant's face, as long as
the servant does not turn away. So when you pray, do not turn
your heads to and fro. I also command you to fast. The example
of it is the example of a man in a group of men and he has
some musk wrapped in a piece of cloth, and consequently, all of
the group smells the scent of the wrapped musk. Verily, the
odor of the mouth of a fasting person is better before Allah than
the scent of musk. I also command you to give charity. The
example of this is the example of a man who was captured by
the enemy. They tied his hands to his neck and brought him
forth to cut off his neck. He said to them, 'Can 1 pay a ransom
for myselfo' He kept ransoming himself with small and large
amounts until he liberated himself. I also command you to
always remember Allah. The example of this deed is that of a
man who the enemy is tirelessly pursuing. He takes refiige in a
fortified fort. When the servant remembers Allah, he will be
resorting to the best refuge from Satan . »
Al-Harith then narrated that the Messenger of Allah jg said,
j apUoJIj ip i
a&p Ij* gfo- is j~Z jJ ipli>Jl j* -«ul ^
ill dfoj li yi* ^ Ifij ^
l^piU ijt pjj (C»'j jp» :Jlii jlj
• ill SUp 'fo ill \j> ( _ > Ip
•And / order you with five commandments that Allah has
ordered me. Stick to the Jamd'ah (community of the faithfid),
listen and obey (your leaders) and perform Hijrah (migration)
and Jihad for the sake of Allah. Whoever abandons the Jamd'ah,
even the distance of a hand span, will have removed tlte tie of
Islam from his neck, unless he returns. Wlwever uses the
Siirah 2. Al-Baqarah ( 1 - 24) (Port 1) ;.j5
slogans of Jahiliyah (the pv’ '•.mic period of ignorance) he Will
be among those kneeling in >rJiannam (Hellfire ) .» They saki
“O Messenger of Allah! F • ' i if he prays and fasts?” He
said, «Evcn if he prays, fasts and claims to be Muslim. So call
the Muslims with their i. < that Allah has called them : ' The
Muslims, the believing sl ”.\ ./s of Allah.
This is a Hasan Hadith, >nd it contains the statement, “Allah
has created and sustain;; you, so worship Him and do not
associate anything with Him in worship.” This statement is
relevant in the Ayat (2:2 1 -22) we are discussing here and
supports singling Allah in worship, without partners.
Signs of Allah’s Existence
Several scholars of Tafsir, like Ar-Razi and others, used
these Ayat as an argument for the existence of the Creator,
and it is a most worthy method of argument. Indeed, whoever
ponders over the things that exist, the higher and lower
creatures, their various shapes, colors, behavior, benefits and
ecological roles, then he will realize the ability, wisdom,
knowledge, perfection and majesty of their Creator. Once a
bedouin was asked about the evidence to Allah’s existence, he
responded, “All praise is due to Allah! The camel’s dung
testifies to the existence of the camel, and the track testifies to
the fact that someone was walking. A sky that holds the giant
stars, a land that has fairways and a sea that has waves, does
not all of this testify that the Most Kind, Most Knowledgeable
exists?” 121
Hence, whoever gazes at the sky in its immensity, its
expanse, and the various kinds of planets in it, some of which
appear stationary in the sky - whoever gazes at the seas that
surround the land from all sides, and the mountains that were
placed on the earth to stabilize it, so that whoever lives on
land, whatever their shape and color, are able to live and
thrive - whoever reads Allah’s statement,
y l-rl* 1 ' _ _ -
|l! Ahmad 4:130.
121 \r-Razi 2:91.
257
Surah 2. Al-BaqaraJi (1 - 24) ( Part-1 )
Our servant ^ meaning, Muhammad jj§,
4 }
ithen produce a Surah (chapter)} meaning, similar to what he
brought to you. Hence, if you claim that what he was sent with
did not come from Allah, then produce something similar to
what he has brought to you, using the help of anyone you wish
instead of Allah. However, you will not be able to succeed in
this quest. Ibn ‘Abbas said that,
iyour witnesses} means “Aids.” 111 Also, As-Suddi reported that
Abu Malik said the Ayah means, “Your partners, meaning,
some other people to help you in that. Meaning then go and
seek the help of your deities to support and aid you.” 121 Also,
Mujahid said that,
4<*nd call your witnesses} means, “People, meaning, wise and
eloquent men who will provide the testimony that you seek.”* 3 *
The Challenge
Allah challenged the disbelievers in various parts of the
Qur’an. For instance, Allah said in Surat Al-Qasas (28:49),
W i jA 4ill (jA'
iSay (to them, O Muhammad : "Then bring a Book from
Allah, which is a better guide than these two (the Tawrdh
(Torah) and the Qur'an), that I may follow it, if you are
truthful"}. Also, Allah said in Surat Al-Isra’ (17:88),
Stf £ &A $ * && u£ ift ol £ y \j +Z2 £ J}
4Say : "If mankind and the Jinn were together to produce the
like of this Qur'an, they could not produce the like thereof, even
111 At-Tabari 1 :376.
' 2| Ibn Abi Hatim 1 :84 .
Ibn Abi Hatim 1 :85 .
159
Surah 2. Al-Baqarah (1 - 24) (Part-1)
is the Tafsir of “Umar, Ibn Mas'ud, Ibn ‘Abbas, Al-Hasan Al-
Basri and the majority of the scholars. And he gave preference
to this view and mentioned the fact that Allah has challenged
the disbelievers as individuals and as groups, whether literate
or illiterate, thus making the challenge truly complete. This
type of challenge is more daring than simply challenging the
disbelievers who might not be literate or knowledgeable. This is
why Allah said,
iBring you then ten forged Surahs (chapters) like it > (11:13),
and,
iThey could not produce the like thereof^ (17:88).
Therefore, this is a general challenge to the Arab disbelievers,
the most eloquent among all nations. Allah challenged the
Arab disbelievers both in Makkah and Al-Madlnah several
times, especially since they had tremendous hatred and
enmity for the Prophet ig and his religion. Yet, they were
unable to succeed in answering the challenge, and this is why
Allah said,
iBut if you do it not, and you can never do it), indicating that they
will never be able to answer the challenge. This is another
miracle, in that, Allah clearly stated without doubt that the
Qur’an will never be opposed or challenged by anything similar to
it, for eternity. This is a true statement that has not been
changed until the present and shall never change. How can
anyone be able to produce something like the Qur’an, when the
Qur’an is the Word of Allah Who created everything? How can the
words of the created ever be similar to the Words of the Creator?
Examples of the Miracle of the Qur’an
Whoever reads through the Qur’an will realize that it
contains various levels of superiority through both the
apparent and hidden meanings that it mentions. Allah said,
^ j. iii 2 £i:
160
Tafsir Ibn Kathir
iAlif Lam Ra. (This is) a Book, the verses wltereof are perfect
(in every sphere of knowledge, etc.), and then explained in
detail from One (Allah), Who is Wise and well-acquainted (with
all things )} (11:1)
So the expressions in the Qur’an are perfect and its
meanings are explained. Further, every word and meaning in
the Qur’an is eloquent and cannot be surpassed. The Qur’an
also mentioned the stories of the people of the past; and these
accounts and stories occurred exactly as the Qur’an stated.
Also, the Qur’an commanded every type of righteousness and
forbade every type of evil, just as Allah stated,
\iJLg c*Cj
iAnd the Word of your Lord has been fulfilled in truth and in
justice} (6:115).
meaning, true in the stories it narrates and just in its Laws.
The Qur’an is true, just and full of guidance. It does not — -
contain exaggerations, lies or falsehood, unlike Arabic and
other types of poems that contained lies. These poems,
conform with the popular statement, “The most eloquent
speech is the one that contains the most lies!” Sometimes, one
would find a long poem that mainly contains descriptions of
women, horses or alcohol. Or, the poem might contain praise
or the description of a certain person, horse, camel, war,
incident, fear, lion, or other types of items and objects. Such
praise or descriptions do not bring any benefit, except shed
light on the poet’s ability to clearly and eloquently describe
such items. Yet, one will only be able to find one or two
sentences in many long poems that elaborate on the main
theme of the poem, while the rest of the poem contains
insignificant descriptions and repetitions.
As for the Qur’an, it is entirely eloquent in the most perfect
manner, as those who have knowledge in such matters and
understand Arabic methods of speech and expressions concur.
When one reads through the stories in the Qur’an, he will find
them fruitful, whether they were in extended or short forms,
repeated or not. The more these stories are repeated, the more
fruitful and beautiful they become. The Qur’an does not
become old when one repeats reciting it, nor do the scholars
ever get bored with it. When the Qur’an mentions the subject
161
Surah 2. Al-Baqarah (1 - 24) ( Part-1 )
of warning and promises, it presents truths that would make
solid, firm mountains shake, so what about the
comprehending, understanding hearts? When the Qur’an
promises, it opens the hearts and the ears, making them eager
to attain the abode of peace - Paradise - and to be the
neighbors of the Throne of the Most Beneficent. For instance,
on the subject of promises and encouragement, the Qur’an
said,
Uj »]•». j£» cit $ ^
4No person knmos ivhat is kept hidden for them of joy as a
reward for what they used to do} (32:17), and,
»''/y l^t V
4(There will be) therein all that inner selves could desire, and
all that eyes could delight in and you will abide therein forever}
(43:71).
On the subject of warning and discouragement;
viC ‘f-> o' }
4Do you then feel secure that He will not cause a side of the
land to swallow you up} (17:68), and,
O' tU-J'
r '
4'f '; jju OyUJt
\ -
4Do you feel secure that He, Wlw is over the heaven (Allah), will
not cause the earth to sink with you, and then it should quake?
Or do you feel secure that He, Who is over the heaven (Allah),
will not send against you a violent whirlwind? Then you shall
know how (terrible) has been My warning} (67:16-17).
On the subject of threats, the Qur’an said,
4So We punished each (of them) for his sins} (29:40). Also, on
the subject of soft advice, the Qur’an said,
162
Tafsir Ibn Kathir
iTell Me, (even) if We do let them enjoy for years. And
afterwards comes to them that (punishment) -which they had
been promised. All that with which they used to enjoy shall not
avail them } (26:205-207).
There are many other examples of the eloquence, beauty,
and benefits of the Qur’an.
When the Qur’an is discussing Laws, commandments and
prohibitions, it commands every type of righteous, good,
pleasing and beneficial act. It also forbids every type of evil,
disliked and amoral act. Ibn Mas'ud and other scholars of the
Salaf said, “When you hear what Allah said in the Qur’an,
such as,
i\p\: pS
iO you who believe!}, then listen with full attention, for it either
contains a type of righteousness that Allah is enjoining, or an
evil that He is forbidding.’’ For instance, Allah said,
iHe (Muhammad s&) commands them for Al-Ma'ruf (i.e.
Islamic Monotheism and all that Islam has ordained); and
forbids them from Al-Munkar (i.e. disbelief, polytheism of all
kinds, and all that Islam has forbidden); he allows them as
lawful At-Tayyibdt(i.e. all good and laivfil things), and
prohibits them as unlawful Al-Khaba’ith (i.e. all evil and
unlawful things), he releases them from their heavy burdens
and from the fetters (bindings) that were upon them} (7:157).
When the Ayat mention Resurrection and the horrors that
will occur on that Day, and Paradise and the Fire and the joys
and safe refuge that Allah prepared for His loyal friends, or
torment and Hell for His enemies, these Ayat contain glad
tidings or warnings. The Ayat then call to perform good deeds
and avoid evil deeds, making the life of this world less
favorable and the Hereafter more favorable. They also establish
the correct methods and guide to Allah’s straight path and
just legislation, all the while ridding the hearts of the evil of
the cursed devil.
I 63
Surah 2. Al-Baqarah (1 - 24) (Part-1)
The Qur’an is the Greatest Miracle given to the Prophet
The Two Sahihs record that Abu Hurayrah said that the
Prophet said,
L^jly Jl d-? ^ ^IjVI yt -Jj Vl frll-jS/ 1 j* to®
® <* Uxl I IajU fs \ ,j I jl 4ul oL>-jl I ^ JU I 0 \S
''Even/ Prophet was given a miracle, the type of which brings
mankind to faith. What I was given is a revelation that Alldh
sent dmvn to me. Yet, I hope that I zvill have the most
folioiuing on the Day of Resurrection
This is the wording narrated by Muslim. The Prophet
stated that among the Prophets he was given a revelation,
meaning, he was especially entrusted with the miraculous
Qur’an that challenged mankind to produce something similar
to it. As for the rest of the divinely revealed Books, they were
not miraculous according to many scholars. Allah knows best.
The Prophet jg was also aided with innumerable signs and
indications that testily to the truth of his prophethood and
what he was sent with, all thanks and praise is due to Allah.
Meaning of ’Stones’
Allah said,
iThen fear the Fire (Hell) whose fuel is men aitd stones,
prepared for the disbelievers > (2:24).
‘Fuel’ is wood, or similar substances, used to start and feed
a fire. Similarly, Allah said,
^ ' 'y^j
iAnd as for the Qdsitun (disbelievers wlw deviated hum the
right path), they shall be firewood for Hell ^ (72:15), and,
■y.AS.
i a-~ f»- s — oi \aj | +Z=K>\f
Ijj t U cifi*
111
Fath Al-Bari 8 :619 and Muslim 1 : 134 .
164
Tafstr Ibn Kathir
•{Certainly you (disbelievers) and that which you are
worshipping nmo besides Allah, are (but) fuel for Hell! (Surely)
you enter it. Had these (idols) been dlihah (gods), they would
not have entered there (Hell), and all of them will abide
therein » (21:98-99).
The stones mentioned here are the giant, rotten, black,
sulfuric stones that become the hottest when heated, may
Allah save us from this evil end. It was also reported that the
stones mentioned here are the idols and rivals that were
worshipped instead of Allah, just as Allah said,
y " y ' >y
s—4 oi Vj
4 Certainly you (disbelievers) and that which you are
worshipping now besides Allah, are (but) fuel far Hell!}
(21:28).
Allah’s statement,
iprepared for the disbelievers }
It appears most obvious that it refers to the Fire that is
fueled by men and stones, and it also may refer to the stones
themselves. There is no contradiction between these two views,
because they are dependent upon each other. ‘Prepared’
means, it is ‘kept’ and will surely touch those who disbelieve
in Allah and His Messenger Ibn Ishaq narrated that
Muhammad said that *Ikrimah or Said bin Jubayr said that
Ibn ‘Abbas said,
iprepared far the disbelievers },
“For those who embrace the disbelief that you (disbelievers)
have embraced. ”* 1 '
Jahannam (Hellflre) exists now
Many of the Imams of the Sunnah used this Ayah to prove
that the Fire exists now. This is because Allah said,
111 At-Tabari 1:383.
Surah 2. Al-Baqarah (1 - 24) ( Part-1 )
165
4 prepared ^ meaning, prepared and kept. There are many
Hadiths on this subject. For instance, the Prophet jg said.
“ Paradise and the Fire had an argument .
Also, the Prophet % said,
: 0=“ s ~; ^ 'r'J 1*3 jlill
“The Fire sought the permission of her Lord. Site said, 'O my
Lord ! Some parts of me consumed the other parts.' And Allah
allowed her two periods to exhale, one in winter and one in
summer. » 12 '
Also, there is a Hadith recorded from Ibn Mas*ud that the
Companions heard the sound of a falling object. When they
asked about it, the Messenger of Allah sfe said,
«Uy<i jSfl -k* j£~“ Crt ii
“This is a stone that was thrown from the top of Jahannam
seventy years ago, but only now reached its bottom .» This
Hadith is in Sahih Muslim. 131
There are many Hadiths that are Mutawatir (narrated by
many different chains of narrations) on this subject, such as
the Hadiths about the eclipse prayer, the night of /srd’ etc.
Allah’s statements,
iThen produce a Surah (chapter) of the like thereof ^ (2:23), and,
4‘i&
4A Surah (chapter) like ify (10:38) this includes the short and
long Surahs of the Qur’an. Therefore, the challenge to creation
stands with regards to both the long and short Surahs, and
Muslim 4 :2186.
Al-Bukhari no . 527, Tuhfat Al-Ahwadhi 7 :3 17 .
131 Muslim 4:2184.
166
Tafstr Ibn Kathir
there is
disagreement that I
' , ' ' know of on this fact
between the scholars
^ x ''> f >4 i-’i. > - rLsfc*. of old and new. Before
he b eeame Muslim.
Amr bin Al-'As met
.*<' s x •' \ •' Musaylimah the Liar
who asked him,
“What has recently
S<1 , x - \ -i Musaylimah the Liar
who asked him,
“ what has recently
/, . been revealed to your
ai iBUiU ^ >£=> dyJ'Uij jL^jJ fellow (meaning
>\ .-Nll'i'v," Muhammad s§) in
Amr said,
Xjr-Sj^'-^ tf \ ^ dn» ,‘J ->*}'* j “A short, yet eloquent
< >\'--" -l 't Surah.” He asked,
iW^oy' ^ ah' “What is it?” He said,
J &tf Si
>jdiL^
4By Al-'Asr (the time).
aotfi'T “
Musaylimah
\ ' ' ' J thought for a while
and said, “A similar Surah was also revealed to me.” ‘Amr
asked, “What is it?” He said, “O Wabr, O Wabr (i.e. a wild cat),
you are but two ears and a chest, and the rest of you is
unworthy and thin.” ‘Amr said, “By Allah! You know that I
know that you are lying.”
lU= j&Vf <& 3 iju£j \JX £j& JZ>
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^25. And give glad tidings to those who believe and do
righteous good deeds, tluit for them will be Gardens under
which rivers flow (Paradise). Every time they will be provided
with a fruit therefrom, they will say: “ This is what we were
provided with before,” and they ivill be given things in
167
Surah 2. Al-Baqarah (25 - 49) (Part-1)
resemblance (i.e. in the same form but different in taste) and
they shall have therein Azwajun Mutahharatun (purified mates
or wives), and they will abide therein forever
Rewards of Righteous Believers
After mentioning the torment that Allah has prepared for His
miserable enemies who disbelieve in Him and in His
Messengers, He mentions the condition of His happy, loyal
friends who believe in Him and in His Messengers, adhere to
the faith and perform the good deeds. This is the reason why
the Qur’an was called Mathani, based on the correct opinion of
the scholars. We will elaborate upon this subject later.
Mathani means to mention faith and then disbelief, or vice
versa. Or, Allah mentions the miserable and then the happy,
or vice versa. As for mentioning similar things, it is called
Tashabbuh, as we will come to know, Allah willing. Allah said,
iAnd give glad tidings to those who believe and do righteous good
deeds, that for them will be Gardens under which rivers flow
(Paradise)^. Consequently, Allah stated that Paradise has rivers
that run beneath it, meaning, underneath its trees and rooms.
From Hadiths it is learned that the rivers of Paradise do not
run in valleys, and that the banks of Al-Kawthar (the Prophet’s
lake in Paradise) are made of domes of hollow pearls, the sand
of Paradise is made of scented musk while its stones are made
from pearls and jewels. We ask Allah to grant Paradise to us,
for verily, He is the Most Beneficent, Most Gracious.
Ibn Abi Hatim reported that Abu Hurayrah said that the
Messenger of Allah said,
J v * 1 ■*.- ...1 1 Q. > W ^jA
« The rivers of Paradise spring from beneath hills, or mountains
of musk . » ,1!
He also reported from Masruq that ‘Abdullah said, “The
rivers of Paradise spring from beneath mountains of musk. ”* 21
Ibn Abi Hatim 1 :87.
121 Ibn Abi Hatim 1 :88 .
269
Surah 2 . Al-Baqarah (25 - 49) ( Part-1 )
The Wives of the People of Paradise are Pure
Allah said.
iand they shall have therein Azwajun Mutahharatun}. Ibn Abi
Talhah reported that Ibn ‘Abbas said, “Purified from filth and
impurity .” 1 11 Also, Mujahid said, “From menstruation, relieving
the call of nature, urine, spit, semen and pregnancies .” 121 Also,
Qatadah said, “Purified from impurity and sin." In another
narration, he said, “From menstruation and pregnancies .” 131
Further, ‘Ata’, Al-Hasan, Ad-Dahhak, Abu Salih, ‘Atiyah and
As-Suddi were reported to have said similarly . 141
Allah’s statement,
iand they will abide therein forever ^ meaning ultimate happiness,
for the believers will enjoy everlasting delight, safe from death
and disruption of their bliss, for it never ends or ceases. We ask
Allah to make us among these believers, for He is the Most
Generous, Most Kind and Most merciful.
** IXfj iii i'j' 'iC iri ^
i jiilf oyiajc,
jiy «Aj iif ^1 Vi jyJaOJ -A. j . 'j .4 JlLu
426 . Verily, Allah is not ashamed to set forth a parable even of
a mosquito or so much more when it is bigger (or less when it
is smaller) than it. And as for those who believe, they know
that it is the truth from their Lord, but as for those who
disbelieve, they say : "What did Allah intend by this parable?"
By it He misleads many, and many He guides thereby. And He
misleads thereby only the Fdsiqin (the rebellious, disobedient to
111 At-Tabari 1 :295.
121 At-Tabari 1 :396.
131 Ibn Abi Hatim 1:91.
141 Ibn Abi Hatim 1 :92 .
170
Tafsir Ibn Kathir
Allah).
427. Those who break Allah's covenant after ratifying it, and
sever what Allah has ordered to be joined and do mischief on
earth, it is they xoho are the losers.)
In his Tafsir, As-Suddi reported that Ibn ‘Abbas, Ibn Mas'ud,
and some Companions said; “When Allah gave these two
examples of the hypocrites” meaning Allah’s statements,
-^)
iTheir likeness is as the likeness of one who kindled a fire),
and,
■})
iOr like a rainstorm from the sky), “The hypocrites said, ‘Allah’s
far more exalted than for Him to make such examples.’ So
Allah revealed these Ayat (2:26-27) up to:
iWlto are the losers)". 111 Said said that Qatadah said, “Allah
does not shy away from the truth when He mentions a matter
as a parable, whether this matter is significant or not. When
Allah mentioned the flies and the spider in His Book, the people
of misguidance said, *Why did Allah mention these things.’ So
Allah revealed;
4 Verily , Allah is not ashamed to set forth a parable even of a
mosquito or so much more when it is bigger (or less when it is
smaller) than
A Parable about the Life of This World
Abu Ja'far Ar-Razi reported that Ar-Rabl‘ bin Anas
commented on this Ayah (2:26); “This is an example that Allah
has given for the life of this world. The mosquito lives as long
as it needs food, but when it gets fat, it dies. This is also the
example of people whom Allah mentioned in the Qur’an: when
1,1 At-Tabari 1 :398.
121 At-Tabari 1 :399.
171
Surah 2. Al-Baqarah (25 - 49) (Part-1)
they acquire (and collect the delights of) the life of this world,
Allah then takes them away.” Afterwards, he recited,
4», *y. ‘A 1*
4 So, when they forgot (the warning) with which they had been
reminded, We opened for them the gates of every (pleasant)
thing) (6:44)' 11
In this Ayah (2:26) Allah stated that He does not shy away
or hesitate in making an example or parable of anything,
whether the example involves a significant or an insignificant
matter.
Allah’s statement,
iOr so much more when it is bigger than it) Fama fawqaha
means, something bigger than the mosquito, which is one of
the most insignificant and tiniest of creatures. Muslim narrated
that Aishah said that the Messenger of Allah jg said,
i l & i* 2 VI ui isfo ill: -ill
*No Muslim is harmed by a thorn, Fama fawqaha (or
something larger), but a good deed will be written for hint and
an evil deed will be erased from his record .» |2)
So Allah has informed us that there is no matter that is too
small that is exempt from being used as an example, even if it
was as insignificant as a mosquito or a spider. Allah said,
40 mankind! A similitiide has been coined, so listett to it
(carefully) : Verily, those on whom you call besides Allah,
cannot create (even) a fly, even though they combine together
for the purpose. And if the fly snatches away a thing from
111 At-Tabari 1 :398.
* 2 ' Muslim 4:1991.
172
Tafsir Ibn Kathir
them, they will have no power to release it from the fly. So
weak are (both) the seeker and the sought .} (22:73),
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477i^ likeness of those wlw take (false deities as) Awliya'
(protectors, helpers) other than Allah is the likeness of a spider
who builds (for itself) a house; but verily, the frailest (weakest)
of houses is the spider's house - if they but knew .)> (29:41),
and,
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4See you not hoio Allah sets forth a parable? A goodly word as
a goodly tree, whose root is firmly fixed, and its branches
(reach) to the sky (i.e. very high). Giving its fruit at all times,
by the leave of its Lord, and Allah sets forth parables for
mankind in order that they may remember. And the parable of
an evil ivord is that of an evil tree uprooted from the surface of
earth, having no stability. Allah will keep firm those who
bel 'evc, with the word that stands firm in life of this world (i.e.
they will keep on worshipping Allah alone and none else), and
in the Hereafter. And Allah will cause the Zalimin (polytheists
and torongdoers) to go astray those and Allah does what He
wills.} (14:24-27). Allah said,
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i Allah puts forward the example of (two men - a believer and
a disbeliever); a servant under the possession of another, he has
no poioer of any sort} (16:75). He then said,
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44131 C4
273
Surah 2. Al-Baqarah (25 - 49) ( Part-1 )
iArtd Allah puts forward (another) example of two men, one of
them dumb, who has no power over anything, and he is a
burden on his master; whichever way he directs him, he brings
no good. Is such a man equal to one who commands justice ?}
(16:76). Also, Allah said,
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iHe sets forth for you a parable from your own selves : Do you
have partners among those whom your right hands possess (i.e.
your servants) to share as equals in the wealth we have
bestowed on you?} (30:28).
Mujahid commented on Allah’s statement,
iVerily, Allah is not ashamed to set forth a parable even of a
mosquito or so much more when it is bigger than it.}
“The believers believe in these parables, whether they involve
large matters or small, because they know that they are the
truth from their Lord, and Allah guides the believers by these
parables.
In his Tafsir, As-Suddi reported that Ibn ‘Abbas, Ibn Mas’ud
and other people among the Companions said,
}By it He misleads many}, “Meaning the hypocrites. Allah guides
the believers with these parables, and the straying of the
hypocrites increases when they reject the parables that Allah
mentioned for them which they know are true. This is how
Allah misleads them.”' 21
4‘i-t
iAtid He guides thereby} meaning, with the parables,
4 l S^}
irnany} from among the people of faith and conviction. Allah
I 1 ' Ibn Abi Hatim 1 :93.
121 At-Tabari 1 :408.
174
Tafsir Ibn Kathir
adds guidance to their guidance, and faith to their faith,
because they firmly believe in what they know to be true, that
is, the parables that Allah has mentioned. This is guidance that
Allah grants them;
4 -jjif j— j4
4 And He misleads thereby only the Fasiqin (the rebellious, disobedient
to Allah)}, meaning, the hypocrites. The Arabs say that the date
has Fasaqat, when it comes out of its skin, and they call the
mouse a Fuwaysiqah, because it leaves its den to cause
mischief. The Two Sahihs recorded 'A’ishah saying that the
Messenger of Allah said,
SjUilj J>Jl j> jiiUl
“Five animals are Fawasiq, and they must be killed during
Ihram and otherwise: the crow, the kite, the scorpion, the
mouse and the rabid dog .» li 1
Fasiq, includes the disbeliever and the disobedient. However,
the Fisq of the disbeliever is worse, and this is the type of
Fasiq that the Ayah is describing here, because Allah
described them as,
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iThose who break Allalt’s covenant after ratifying it, and sever
what Allah has ordered to be joined and do mischief on earth, it
is they who are the losers .}
These are the characteristics of the disbelievers and they
contradict the qualities of the believers. Similarly, Allah said in
Surat Ar-Ra‘d,
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Fath Al-Bari 6 :408 and Muslim 2 :856 .
175
Surah 2. Al-Baqarah (25 - 49) ( Part-1 )
iShall he then, who knows that what has been revealed unto
you (O Muhammad sg) from your Lord is the truth, be like
him who is blind? But it is only the men of understanding that
pay heed. Those who fulfill the covenant of Allah and break not
the Mithdq (bond, treaty, covenant). And those who join that
which Alldh has commanded to be joined (i.e. they are good to
their relatives and do not sever the bond of kinship), and fear
their Lord, and dread the terrible reckoning .} (13: 19-2 1)^
until,
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^ o' La ^jyOUij Aaj j* aA\ J-fC-
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iAnd those who break the covenant of Allah, after its
ratification, and sever that which Alldh has commanded to be
joined (i.e. they sever the bond of kinship and are not good to
their relatives), and work mischief in the land, on them is the
curse (i.e. they will be far away from Allah's mercy), and for
them is the unhappy (evil) home (i.e. Hell).} (13:25)
The covenant that these deviant people broke is Allah’s
covenant with His creation, that is, to obey Him and avoid the
sins that He prohibited. This covenant was reiterated in Allah’s
Books and by the words of His Messengers. Ignoring this
covenant constitutes breaking it.
It was said that the Ayah (2:27) is about the disbelievers and
the hypocrites among the People of the Book. In this case, the
covenant that they broke is the pledge that Allah took from
them in the Tawrah to follow Muhammad jg when he is sent
as a Prophet, and to believe in him, and in what he was sent
with. Breaking Allah’s covenant in this case occured when the
People of the Book rejected the Prophet after they knew the
truth about him, and they hid this truth from people, even
though they swore to Allah that they would do otherwise. Allah
informed us that they threw the covenant behind their backs
and sold it for a miserable price.
It was also reported that the Ayah (2:27) refers to all
disbelievers, idol worshippers and hypocrites. Allah took their
pledge to believe in His Oneness, showing them the signs that
testily to His Lordship. He also took a covenant from them to
obey His commands and refrain from His prohibitions,
176
Tafsfr Ibn Kathir
knowing that His Messengers would bring proofs and miracles
that none among the creation could ever produce. These
miracles testified to the truth of Allah’s Messengers. The
covenant was broken when the disbelievers denied what was
proven to them to be authentic and rejected Allah’s Prophets
and Books, although they knew that they were the truth. This
Tafsir was reported from Muqatil bin Hayyan, and it is very
good. It is also the view that Az-Zamakhshari held.
Allah’s statement next,
A&j. J ‘i-> iif t }
AAnd sever what Allah has ordered to be joined}
is in reference to keeping the relations with the relatives, as
Qatadah asserted. This Ayah is similar to Allah’s statement.
iWould you then, if you were given the authority, do mischief
in the land, and sever your ties of kinship?} (47:22)' 11
Ibn Jarir At-Tabari preferred this opinion. However, it has
been said that the meaning of the Ayah (2:27) here is more
general. Hence, everything that Allah has commanded to
nurture, and the people severed, is included in its meaning.
The Meaning of ‘Loss’
Muqatil bin Hayyan commented on Allah’s statement,
ilt is they who are the losers} “In the Hereafter.’’ 121 Similarly,
Allah said,
Ap' P pj 12ft pi pj}
AOn them is the curse (i.e. they will be far away from Allah's
mercy), and for them is the unhappy (evil) home (i.e. Hell)}
(13:25).
Also, Ad-Dahhak said that Ibn ‘Abbas said, “Every
characteristic that Allah describes those other than the people
of Islam - such as being losers - then it refers to disbelief.
m At-Tabari 1 :416.
I2 * Ibn Abi Hatim 1:101
177
Surah 2 . Al-Baqarah (25 -49) ( Part-1 )
However, when they are attributed to the people of Islam, then
these terms refer to sin.”* 11 Ibn Jarir commented on Allah’s
statement,
41 1 is they who are the losers ,)
“Losers is plural for loser, this word refers to whoever
decreased his own share of Allah’s mercy by disobeying Him,
just as the merchant loses in his trade by sustaining capital
loss. Such is the case with the hypocrite and the disbeliever
who lose their share of the mercy that Allah has in store for
His servants on the Day of Resurrection. And that is when the
disbeliever and the hypocrite most desperately need Allah’s
mercy. ”* 2 *
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428. Hmv can you disbelieve in Allah seeing that you were
dead and He gave you life? Then He zoill give you death, then
again zoill bring you to life (on the Day of Resurrection) and
then unto Him you will return. $
Allah testifies to the fact that He exists and that He is the
Creator and the Sustainer Who has full authority over His
servants,
4Hozo can you disbelieve in Allah?)
How can anyone deny Allah’s existence or worship others
with Him while;
4 You were dead and He gave you life) meaning, He brought them
from the state of non-existence to life. Similarly, Allah said,
111 At-Tabari 1 :417.
121 Ibid.
178
Tafsir Ibn Kathir
4Were they created by nothing? Or were they themselves the
creators? Or did they create Hie heavens and the earth? Nay,
but they have no firm belief} (52:35-36) and,
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iHas there not been over man a period of time, when he was
not a thing worth mentioning ?} (76:1).
There are many other Ayat on this subject. Ibn Jarir
reported from ‘Ata’ that Ibn ‘Abbas said that,
iSyl pi ^-g j }
iSeeing that you were dead and He gave you life} means, “You did
not exist beforehand. You were nothing until Allah created you;
He will bring death to you and then bring you back to life
during Resurrection.” Ibn ‘Abbas then said, “This is similar to
Allah’s statement;
I biil i4> | jta }
iThey will say : “ Our Lord! You have made us to die twice and
You have given us life twice."} (40:1 1)” 11 ’
}29. He it is Wlto created for you all that is on earth. Then He
Istawd ila the heaven and made them seven heavens and He is
the Knower of every thing .}
Evidence of Allah’s Ability
After Allah mentioned the proofs of His creating them, and
what they can witness in themselves as proof of that, He
mentioned another proof that they can witness, that is, the
creation of the heavens and earth. Allah said,
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4He it is Who created for you all that is on earth . Then He Istawd ila
the heaven and made them seven heavens} meaning, He turned
Al-Tabari 1 :419.
179
Surah 2. Al-Baqarah (25 - 49) (Part-1)
towards the heaven,
4 And made them ^ meaning, that He made the heaven, seven
heavens. Allah said,
4And made them seven heavens and He is the Knower of everything^
meaning, His knowledge encompasses all His creation, just as
He said in another Ayah,
iShould not He Who has created know?’} (67:14).
The Beginning of the Creation
This Ayah (2:29) is explained in detail in Surat As-Sajdah
where Allah said;
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<4S«i/ (O Muhammad jg) : "Do you verily disbelieve in Him
Wlto created the earth in two Days? And you set up rivals (in
worship) ivith Him? That is the Lord of all that exists. He
placed therein (i.e. the earth) firm mountains from above it, and
He blessed it, and measured therein its sustenance (for its
dwellers) in four Days equal (i.e. all these four ‘days' were
equal in the length of time) for all those who ask (about its
creation). Then He Istawd ild the heaven when it ivas smoke,
and said to it and to the earth : " Come both of you willingly or
unwillingly." They both said: “We come willingly.” Then He
finished them (as) seven heavens in two Days and He made in
each heaven its affair. And We adorned the nearest (lowest)
heaven with lamps (stars) to be an adornment as well as to
guard (from the devils by using them as missiles against the
devils). Such is the decree of the Almighty, the Knower } (41:9-
12 ).
180
Tafsir lbn Kathir
These Ayat indicate that Allah started creation by creating
earth, then He made heaven into seven heavens. This is how
building usually starts, with the lower floors first and then the
top floors, as the scholars of Tafsir reiterated, as we will come
to know, Allah willing. Allah also said,
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iAre you more difficult to create or is the heaven that He
constructed? He raised its height, and has perfected it. Its night
He covers with darkness and its forenoon He brings out (with
light). And the earth, after that, He spread it out. And brought
forth therefrom its water and its pasture. And the mountains
He has fixed firmly. (To be) a provision and benefit for you and
your cattle} (79:27-33).
It is said that “Then” in the Ayah (2:29) relates only to the
order of reciting the information being given, it does not relate
to the order that the events being mentioned took place, this
was reported from lbn ‘Abbas by ‘Ali bin Abi Talhah.* 1 *
The Earth was created before Heaven
Mujahid commented on Allah’s statement,
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4He it is Who created for you all that is on earth }
“Allah created the earth before heaven, and when He created
the earth, smoke burst out of it. This is why Allah said,
4 <jt-> (£) flA 2 Sj?-*' ^}
iThen He Istawa ild (turned towards) the heaven when it was
smoke.} (41:11)
jj-*
iAnd made them seven heavens} means, one above the other,
while the ‘seven earths’ means, one below the other.”* 21
111 At-Tabari 1 :437.
121 At-Tabari 1 :436.
181
Surah 2 . Al-Baqarah (25 - 49) (Part-1
This Ayah testifies
to the fact that the
earth was created
before heaven, as
Allah has indicated in
the Ayat in Surat As-
Sajdah.
Spreading the
Earth out alter the
Heavens were
created
Sahih Al-Bukhari
records that when
Ibn ‘Abbas was
question about this
matter, he said that
the earth was created
before heaven, and
the earth was spread
out only after the
creation of the
heaven. **1 Several
Tafslr scholars of old
and recent times also
said similarly, as we
have elaborated on in the Tafsir of Surat An-Nazi'at (chapter
79). The result of that discussion is that the word Daha
(translated above as “spread”) is mentioned and explained in
Allah’s statement,
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<And the earth, after that. He spread it out. And brought forth
therefrom its water and its pasture. And the mountains He has
fixed firmly.) (79:30-32)
Therefore, Daha means that the earth's treasures were
brought to its surface after finishing the job of creating
111 FathAl-Bari 8:417.
182
Tafsir Ibn Kathir
whatever will reside on earth and heaven. When the earth
became Doha, the water burst out to its surface and the
various types, colors, shapes and kinds of plants grew. The
stars started rotating along with the planets that rotate
around them. And Allah knows best.
jLJu is Ljj Jiel '5^ Jfjj* 4 4*
4 1 a jClct J'i ell tsJjjJ fd— i itijlf e U-jj
430. And (remember) when your Lord said to the angels:
"Verily, I am going to place (mankind) generations after
generations on earth." They said: "Will You place therein those
who will make mischief therein and shed blood, — while we
glorify You with praises and tlmnks and sanctify You." He
(Allah) said: "I know that which you do not know.”}
Adam and His Children inhabited the Earth, Generation
after Generation
Allah reiterated His favor on the Children of Adam when He
stated that He mentioned them in the highest of heights before
He created them. Allah said,
i&z O ft
4And (remember) when your Lord said to the angels .}
This Ayah means, “O Muhammad sgl Mention to your people
what Allah said to the angels,
4 4 $
iVerily, I am going to place a Kluilifah on earth}.
Meaning people reproducing generation after generation,
century alter centuiy, just as Allah said,
4jf}?\ pbAZ, rfjft %}
4And it is He Who has made you (Khald'if) generations coming
after getterations, replacing each other on the earth} (6:165),
4o£j\ &3SL
4 And makes you (Khulafd') inheritors of the earth} (27:62),
4jj& 4 m aa &}
m
Surah 2. Al-Baqarah (25 - 49) ( Part-1 )
iAnd if it were Our will, We would have (destroyed you
(mankind all, and) made angels to replace you (Yakhlufun) on
the earth > (43:60) and,
4J& U Jw)
iTlten after them succeeded an (evil) generation (Khalf)}
(7:169).
It appears that Allah was not refering to Adam specifically as
Khalifah, otherwise he would not have allowed the angels’
statement,
Jjt iiUlij
4Wi7/ You place therein those who will make mischief therein
and shed blood}.
The angels meant that this type of creature usually commits
the atrocities they mentioned. The angels knew of this fact,
according to their understanding of human nature, for Allah
stated that He would create man from clay. Or, the angels
understood this fact from the word Khalifah, which also means
the person who judges disputes that occur between people,
forbidding them from injustice and sin, as Al-Qurtubi said.
The statement the angels uttered was not a form of
disputing with Allah’s, nor out of envy for the Children of
Adam, as some mistakenly thought. Allah has described them
as those who do not precede Him in speaking, meaning that
they do not ask Allah anything without His permission. When
Allah informed them that He was going to create a creation on
the earth, and they had knowledge that this creation would
commit mischief on it, as Qatadah mentioned, they said,
iWill You place therein those who will make mischief therein
and shed blood?}
This is only a question for the sake of learning about the
wisdom of that, as if they said, Our Lord! What is the wisdom
of creating such creatures since they will cause trouble in the
earth and spill blood? ^ “If the wisdom behind this action is
m
At-Tabari 1 :464.
184
Tafsir Ibn Kathir
that You be worshipped, we praise and glorify You (meaning
we pray to You) we never indulge in mischief, so why create
other creatures?”
Allah said to the angels in answer to their inquiry,
41 know that which you do not know >
meaning, “I know that the benefit of creating this type of
creature outweighs the harm that you mentioned, that which
you have no knowledge of. I will create among them Prophets
and send Messengers. I will also create among them truthful,
martyrs, righteous believers, worshippers, the modest, the
pious, the scholars who implement their knowledge, humble
people and those who love Allah and follow His Messengers.”
The Sahih recorded that when the angels ascend to Allah
with the records of the servant’s deeds, Allah asks them, while
having better knowledge, “How did you leave My servants?”
They will say, “We came to them while they were praying and
left them while they were praying.”* 1 ’ This is because the
angels work in shifts with mankind, and they change shifts
during the Fajr and ‘Asr prayers. The angels who descended
will remain with us, while the angels who have remained with
us ascend with our deeds. The Messenger of Allah jfe said,
•jyj' # & 1
«77ie deeds of the night are elevated to Allah before the
morning, and the deeds of the morning before the night
falls . »' 2 ’
Hence, the angels’ statement, “We came to them while they
were praying and left them while they were praying,” explains
Allah’s statement,
4i>J& Y U
41 know that which you do not ktiozo . 4
It was said that the meaning of Allah’s statement,
4ZJ& Y U
m Fath Al-Bari 13:426.
* 2 ’ Muslim no. 179, MusnadAbi ’Awanah 1 :145.
Stira/i 2 . Al-Baaarah (25 - 49) (Part-1
185
41 knoio that which you do not know.}
is, “I have a specific wisdom in creating them, which you do
not have knowledge of.” It was also said that it is in answer
to,
IjA)}
iWhile we glorify You with praises and thanks and sanctify You }
after which Allah said,
41 knoio that which you do not knoio}. Meaning, “I know that Iblis
is not as you are, although he is among you.” Others said,
I , j-Jju > r
"4Will You place therein those who will make mischief therein
and shed blood, - while we glorify you ivith praises and
thanks and sanctify You.}
is their request that they should be allowed to inhabit the
earth, instead of the Children of Adam. So Allah said to them,
41 know that which you do not know} if your inhabiting the
heavens is better, or worse for you.” Ar-Razi as well as others
said this. Allah knows best.
The Obligation of appointing a Khalifah and some
related Issues
Al-Qurtubi, as well as other scholars, said that this Ayah
(2:30) proves the obligation of appointing a Khalifah to pass
judgements on matters of dispute between people, to aid the
oppressed against the oppressor, to implement the Islamic
penal code and to forbid evil. There are many other tasks that
can only be fulfilled by appointing the Imam, and what is
necessary in performing an obligation, is an obligation itself.
We should state here that Imamah occurs by either naming a
successor, as a group among Ahl As-Sunnah scholars said
occurred - by the Prophet ^ - in the case of Abu Bakr, or
hinting to a successor. Or, the current Khalifah names a
certain person as Khalifah after him, as Abu Bakr did with
‘Umar. Or, the Khalifah might leave the matter in the hands of
Surah 2. Al-Baqarah (25 - 49) (Part-1)
187
432. And He taught Adam all the names (of everything), then
He showed them to the angels and said, "Tell Me the names of
these if you are truthful.”}
432. They (angels) said: " Glory is to You, we have no
knowledge except what you have taught us. Verily, You are the
Knower, the Wise.”}
433. He said: “O Adam! Inform them of their names," and
when he had informed them of their names. He said : " Did I not
tell you that l know the Ghayb (unseen) in the heavens and the
earth, and 1 kttoiu what you reveal and what you have been
concealing?"}
The Virtue of Adam over the Angels
Allah stated the virtue of Adam above the angels, because He
taught Adam, rather than them, the names of everything. This
occurred after they prostrated to him. This discussion
precedes that event here, only to show the importance of his
position, and the absence of the angels’ knowledge about
creating the Khalifah when they asked about it. So Allah
informed the angels that He knows what they do not know,
and then He mentioned this to show them Adam’s superiority
over them in knowledge. Allah said,
4'+£' p; }
iAnd He taught Adam all the names (of everything)}.
Ad-Dahhak said that Ibn ‘Abbas commented on the Ayah;
4^ •t’V' pi (fej}
iAnd He taught Adam all the names (of everything)}
“Meaning, the names that people use, such as human, animal,
sky, earth, land, sea, horse, donkey, and so forth, including
the names of the other species.” 1 * 1 Ibn Abi Hatim and Ibn
m
At-Tabari 1 :458 .
189
Surah 2. Al-Baqarah (25 - 49) ( Part-1 )
all mankind, Allah created you with His Own Hand, ordered
the angels to prostrate for you and taught you the names of
everything. Will you not intercede for us with your Lord, so
that he relieve us from this gathering place?’ On that Adam
will reply, 7 cannot do what you have asked'. He will have
remembered his error and will be embarrassed, saying, ‘Go to
Nuh, for he is the first of Allah's Messengers whom Allah sent
to the people of the earth.' They will go to Nuh and ask him.
He will say, 7 cannot do what you have asked.' He will recall
asking Allah what he was not to know, and will also be
embarrassed. He will say, 'Go to Khalil Ar-Rahman.' They will
go to Ibrahim and he will also say, 7 cannot do what you have
asked.’ He will say, ‘Go to Musa, a servant to whom Allah
spoke directly and gave the Tawrdh.' Musa will say, 7 cannot
do what you have asked.’ He zoill remember that he killed a
person without justification and will be embarrassed before his
Lord. He will say, 'Go to Tsa, Allah's servant and Messenger
and His Word and a spirit of His.' 111 They will go to 'Isa and
he will say, 7 will not do what you asked. Go to Muhammad,
a servant whose previous and latter errors were forgiven.' They
will come to me, and I will go to Allah and seek His permission
and He will give me His pertnission. When I gaze at my Lord,
I will prostrate myself and Allah will allow me to remain like
that as much as He will. Then I will be addressed, 'O
Muhammad! Raise your head; ask, for you will be given what
you ask, and intercede, for your intercession will be accepted.' I
will raise my head and thank and praise Allah with such praise
as He will inspire me. I will intercede and He will grant me a
quantity of people that He will admit into Paradise. I will go
back to Hitn, and when I see my Lord, I will intercede and He
will allow me a quantity that He will admit into Paradise. I
will do that for a third and then a fourth time. I will say,
’There are no more people left in Hell except those vohom the
Qur'an has incarcerated and have thus acquired eternity in
Hell This Hadxth was collected by Muslim, An-
I 1 * Allah’s Word and spirit; the meaning here is that Allah created him
with a word, "Be" and he was, and that he is a spirit from the
spirits that Allah created, as Ibn Kathlr discusses later.
Fath Al-Bari 8: 10.
12 ]
190
Tafsir Ibn Kathir
Nasa’i* 1 ' and Ibn Majah.
The reason why we mentioned this Hadith here is the
Prophet’s statement,
- >r "
ol l ) jj Li n
J5 sUif
«They will go to Adam and say, 'O Adam! You are the father
of all mankind, and Allah created you with His Own Hand,
ordered the angels to prostrate for you, and taught you the
names of everything'*} 2 }
This part of the Hadith testifies to the fact that Allah taught
Adam the names of all creatures.
This is why Allah said,
$ 'ffff '{}
iThen He showed them to the angels } meaning, the objects or
creations. ‘Abdur-Razzaq narrated that Ma’mar said that
Qatadah said, “Allah paraded the objects before the angels.
Sy* i&\ Lif}}
}And said, " Tell Me the names of these if you are
truthful"}. ’* 3]
Allah’s statement means, “Tell Me the names of what I
paraded before you, O angels who said,
4WUI You place therein those who will make mischief therein
and shed blood}.
You asked, ‘Are You appointing a Khalifah from us or from
other creations? We praise and glorify You.
Therefore, Allah said, “If you say the truth, that if I appoint
a non-angel Khalifah on the earth, he and his offspring will
disobey Me, commit mischief and shed blood, but if I designate
you the Khalifahs you will obey Me, follow My command and
l 1 ' Muslim 1 : 181 , and An-Nasa’i in Al-Kubra 6 :284.
^ Muslim 1:181, An-Nasa’i in Al-Kubra 6:364, and Ibn Majah
2:1442.
‘Abdur-Razzaq 1 :42 .
191
Surah 2. Al-Baqarah (25 - 49) (Part-1)
honor and glorify Me. However, since you do not know the
names of the objects I paraded before you, then you have even
less knowledge of what will occur on the earth that does not
exist yet.”
4 SJ &\ tide ^ u
4They (angels) said: "Glory is to You, we have no knowledge
except what you have taught us. Verily, it is You, the Ktiower,
the Wise."}.
Here the angels are praising Allah’s holiness, and perfection
above every kind of deficiency, affirming that no creature could
ever acquire any part of Allah’s knowledge, except by His
permission, nor could anyone know anything except what
Allah teaches them. This is why they said,
4:<^\ cS\ ^ u "}
4" Glory is to You, we have no knowledge except what you have
taught us. Verily You are the Knower, the Wise^
meaning, Allah is knowledgeable of everything, Most Wise
about His creation, and He makes the wisest decisions, and
He teaches and deprives whom He wills from knowledge.
Verily, Allah’s wisdom and justice in all matters is perfect.
Adam’s Virtue of Knowledge is demonstrated
Allah said,
F* <i\ i» J»
v p fit* J
4(fi>c)Jj& C (Xetj ojiV'j
4He said: "O Adam! Inform them of their names," and when
he had informed them of their names, He said : "Did I not tell
you that I know the Ghayb (unseen) in the heavens and the
earth, and l knmv what you reveal and what you have been
concealing?"}
Zayd bin Aslam said, “You are Jibril, you are MIka’il, you are
Israfil, until he mentioned the name of the crow .” 111 Mujahid
said that Allah’s statement,
m
Ibn Abi Hatim 1:118.
192
Tafsir Ibn Kaihir
4rr$r\ ( 4 ^'
4He said: "O Adam! Inform them of their names, "}
“The name of the pigeon, the crow and everything.”^
Statements of a similar meaning were reported from Said bin
Jubayr, Al-Hasan, and Qatadah J 2 ' When Adam’s virtue over
the angels became apparent, as he mentioned the names that
Allah taught him, Allah said to the angels,
£j <~-±- xs\
4Did I not tell you that / know the Chayb (unseen) in the
heavens and the earth, and I know what you reveal and what
you have been concealing ?}
This means, “Did I not state that 1 know the seen and
unseen matters.” Similarly, Allah said,
yf oij^
iAnd if you (O Muhammad jg) speak (the invocation) aloud,
then verily, He knows the secret and tint which is yet more
hidden ^ (20:7).
Also, Allah said about the hoopoe, that it said to Sulayman;
v
HAs Shay tan (Satan) has barred them from Allah's way] so
they do not prostrate before Allah, Wlw brings to light what is
hidden in the heavens and the earth, and knows what you
conceal and what you reveal. Allah, La ilaha ilia Huwa (none
has the right to be worshipped but He), the Lord of the Supreme
Throne !} (27:25-26).
They also have comments other than what we have said
about the meaning of Allah’s statement,
4SJ& pr c;
4 And I know what you reveal and what you have been
concealing}.
^ Ibn Abi Hatim 1:119.
< 2 ‘ Ibid.
Surah 2. Al-Baqarah (25 - 49) ( Part-1 )
193
It is reported from Ad-Dahhak that Ibn ‘Abbas said that,
4And I know what you reveal and what you have been
concealing ^
means, “I know the secrets, just as I know the apparent
things, such as, what Iblls concealed in his heart of arrogance
and pride.”* 1 ' Abu JaYar Ar-Razi narrated that Ar-Rabi‘ bin
Anas said that,
4oJS4 p ojjj l* jXetj ^
4And I know what you reveal and what you have been
concealing}
means, “The apparent part of what they said was: ‘Do you
create in it that which would commit mischief and shed
blood?’ The hidden meaning was: “We have more knowledge
and honor than any creation our Lord would create.’ But they
came to know that Allah favored Adam above them regarding
knowledge and honor.”
4 ri , St Gjfwi (3% 1 bii >Ij}
434. And (remember) when We said to the angels: "Prostrate
yourselves before Adam.” And they prostrated except Iblis
(Shay tan), he refused and was proud and was one of the
disbelievers (disobedient to Allah).}
Honoring Adam when the Angels prostrated before Him
This Ayah mentions the great honor that Allah granted
Adam, and Allah reminded Adam’s offspring of this fact. Allah
commanded the angels to prostrate before Adam, as this Ayah
and many Hadiths testify, such as the Iladith about the
intercession that we discussed. There is a Hadlth about the
supplication of Musa, “O my Lord! Show me Adam who caused
us and himself to be thrown out of Paradise.” When Musa met
Adam, he said to him, “Are you Adam whom Allah created
with His Own Hands, blew life into and commanded the angels
to prostrate before?”' 2 *
111 At-Jabari 1 :498.
121 Abu DSwud 5:28.
194 Tajsir Ibti Kathfr
Iblis was among Those ordered to prostrate before
Adam, although He was not an Angel
When Allah commanded the angels to prostrate before Adam,
Iblis was included in this command. Although Iblis was not an
angel, he was trying - and pretending - to imitate the angels’
behavior and deeds, and this is why he was also included in
the command to the angels to prostrate before Adam. Satan
was criticized for defying that command, as we will explain
with detail, Allah willing, when we mention the Tafsir of Allah’s
statement,
& J-4<1
4 Except Iblis (Satan). He was one of the Jinn; he disobeyed ihe
command of his Lord > (18:50)
Similarly, Muhammad bin Ishaq reported that Ibn ‘Abbas
said, “Before he undertook the path of sin, Iblis was with the
angels and was called ‘Azazll.’ He was among the residents of
the earth and was one of the most active worshippers and
knowledgeable persons among the angels. This fact caused
him to be arrogant. Iblis was from a genus called Jinn.” 1 11
The Prostration was before Adam but the Obedience was
to Allah
Qatadah commented on Allah’s statement,
Gii
iAnd (remember) when We said to the angels: "Prostrate
yourselves before Adam .")>
“The obedience was for Allah and the prostration was before
Adam. Allah honored Adam and commanded the angels to
prostrate before him.” 121 Some people said that this
prostration was just a prostration of greeting, peace and
honor, hence Allah’s statement,
Cji (ri‘j V-K jlij i ir*~J
it JJ
1,1 At-Tabari 1 :502.
121 At-Tabari 1 :512.
295
Surah 2. Al-Baqarah (25 - 49) (Part-1)
iAtid he (Prophet Yusuf) raised his parents to the throne and
they fell down before him prostrate. And he said: " O my
father! This is the interpretation of my dream aforetime! My
Lord has made it come true!"} ( 12 : 100 )
The practice of prostrating was allowed for previous nations,
but was repealed for ours. Mu'adh said to the Prophet jg, “I
visited Ash-Sham and found that they used to prostate before
their priests and scholars. You, O Messenger of Allah, are more
deserving of prostration.” The Prophet said,
Uj- . jj JL>wJ j! SI O j * N ^JLj j jl
\'fo ±1* -J J
*No. If I was to command any human to prostrate before
another human, I would command the wife to prostrate before
her husband because of the enormity of his right on her.» lii
Ar-Razi agreed with this view. Also, Qatadah said about
Allah’s statement,
cn 0*8 j&lJj J SAf\ Yy
iAnd they prostrated except Iblis (Shay tan), he refused and was
proud and zvas one of the disbelievers (disobedient to Allah).}
“Iblis, the enemy of Allah, envied Adam because Allah
honored Adam. He said, “I was created from fire, and he was
created from clay.’ Therefore, the first error ever committed
was arrogance, for the enemy of Allah was too arrogant to
prostrate before Adam .” 121 I - Ibn Kathlr - say, the following is
recorded in the Sahih,
In in
JuL js J b\s ji Jji-Ju
«No person who has the weight of a mustard seed of arrogance
in his heart shall enter Paradise .» |31
Iblis had disbelief, arrogance, and rebellion, all of which
caused him to be expelled from the holy presence of Allah, and
His mercy.
111 At-Tirmidhi no. 1 109, Majma‘ Az-Zawa’id 4 :310.
121 Ibn Abi Hatim 1 :123.
131 Muslim 1 :93 .
Siirah 2. Al-Baqarah (25 - 49) (Part-1)
197
4 Verily, You are the Knozoer, the Wise . }
Then Adam fell asleep, as the People of the Book and other
scholars such as Ibn ‘Abbas have stated, Allah took one of
Adam’s left ribs and made flesh grow in its place, while Adam
was asleep and unaware. Allah then created Adam’s wife,
Hawwa’, from his rib and made her a woman, so that she
could be a comfort for him. When Adam woke up and saw
Hawwa’ next to him, it was claimed, he said, ‘My flesh and
blood, my wife.’ Hence, Adam reclined with Hawwa’. When
Allah married Adam to Hawwa’ and gave him comfort, Allah
said to him directly.
tjS .jcl & %
isg i£# & it psfr
4"0 Adam! Dwell you and your wife in the Paradise and eat
both of you freely with pleasure and delight, of things therein
wherever you will, but come not near this tree or you both will
be of the Zdlimin (wrongdoers).”}.’^
Allah tests Adam
Allah’s statement to Adam,
4 *ji cpi
4but come not near this tree}
is a test for Adam. There are conflicting opinions over the
nature of the tree mentioned here. Some said that it was the
grape tree, barley, date tree, fig tree, and so forth. Some said
that it was a certain tree, and whoever eats from it will be
relieved of the call of nature. It was also said that it was a tree
from which the angels eat so that they live for eternity. Imam
Abu JaTar bin Jarir said, “The correct opinion is that Allah
forbade Adam and his wife from eating from a certain tree in
Paradise, but they ate from it. We do not know which tree that
was, because Allah has not mentioned anything in the Qur’an
or the authentic Sunnah about the nature of this tree. It was
m
At-Tabari 1 :514.
198
Tafsir Ibn Kathir
said that it was barley, grape, or a fig tree. It is possible that it
was one of those trees. Yet, this is knowledge that does not
bring any benefit, just as being ignorant in its nature does no
harm. Allah knows best.”* 1 ' This is similar to what Ar-Razi
stated in his Tafsir, and this is the correct opinion.
Allah’s statement,
iThen the Shaytan made them slip therefrom}
either refers to Paradise, and in this case, it means that
Shaytan led Adam and Hawwa’ away from it, as ‘Asim bin Abi
An-Najtid recited it.' 2 ' It is also possible that this Ayah refers
to the forbidden tree. In this case, the Ayah would mean, as
Al-Hasan and Qatadah stated, “He tripped them.”' 3 ' In this
case,
iThen the Shaytan made them slip therefrom}
means, “Because of the tree”, just as Allah said,
iTitmed aside therefrom (i.e. from Muhammad jg and the
Qur'an) is he who is turned aside (by the decree and
preordainment of Allah)} (51:9)
meaning, the deviant person becomes turned aside - or slips -
from the truth because of so and so reason. This is why then
Allah said,
tif li. \Z^(.j3&}
4And got thetn out from that in which they were}
meaning, the clothes, spacious dwelling and comfortable
sustenance.
111 At-Tabari 1 :520.
• 2| Ibn Abiyatim 1:128.
• 3| Ibn Abi HStim 1 : 128, 129.
199
Surah 2. Al-Baqarah (25 - 49) (Part-1)
4Wc said: “ Get you down, all, with enmity between
yourselves. On earth will be a dwelling place for you and an
enjoyment for a time."}
meaning, dwelling, sustenance and limited life, until the
commencement of the Day of Resurrection
Adam was very Tall
Ibn Abi Hatim narrated that Ubayy bin Ka*b said that the
Messenger of Allah 3g said,
jii ilb Ills Jv ) i Jii ^'i> yJrj fST jU a i
Xjj Sjj* lib 'b U Jjti vllJ AiP Jaii
lib ^ Jj. ft U :^;pl llSVii oii-li <Ujl ^
»A//o/j created Adam tall, with thick hair, just as a date tree
with full branches. When Adam ate from the forbidden tree, his
cover fell off, and the first thing that appeared was his private
area. When he saw his private area, he ran away in Paradise
and his hair got caught in a tree. He tried to free himself and
Ar-Rahtndn called him, ' 0 Adam! Are you running away from
Me?' When Adam heard the words of Ar-Rahmdn (Allah), he
said, 'No, O my Lord! But l am s/iy.'s 1 * 1
Adam remained in Paradise for an Hour
Al-Hakim recorded that Ibn ‘Abbas said, “Adam was allowed
to reside in Paradise during the time period between the ‘Asr
(Afternoon) prayer, until sunset." Al-Hakim then commented
this is “ Sahih according to the Two Shaykhs (Al-Bukhari and
Muslim), but they did not include it in their collections.
Also, Ibn Abi Hatim recorded Ibn ‘Abbas saying, “Allah sent
Adam to earth to an area called, Dahna, between Makkah and
At-Ta’if.”* 31 Al-Hasan Al-Basri said that Adam was sent down
to India, while Hawwa’ was sent to Jeddah. Iblls was sent
down to Dustumaysan, several miles from Basra. Further, the
Ibn Abi Hatim 1:129.
,2i Al-Hakim 2 :542 .
* 3 ' Ibn Abi Hatim 1:131.
200
Tafsir Ibn Kathir
snake was sent down to Asbahan. This was reported by Ibn
Abi HatimJ 1 ' Also, Muslim and An-Nasa’i recorded that Abu
Hurayrah said that the Messenger of Allah jfe said,
*
“ Friday is the best day on which the sun has risen. On Friday,
Allah created Adam, admitted him into Paradise, and expelled
him from if V 21
A Doubt and a Rebuttal
If one asks, “If the Paradise that Adam was thrown out of
was in heaven, as the majority of the scholars assert, then is
it possible for Iblls to enter Paradise, although he was expelled
from it by Allah’s decision (when he refused to prostrate before
Adam)?”
Basically, the response to this would be that the Paradise
which Adam was in, was in the heavens, not on the earth, as
we explained in the beginning of our book Al-Bidayah wan-
Nihayah.
The majority of scholars said that Shaytan was originally
prohibited from entering Paradise, but there were times when
he sneaked into it in secret. For instance, the Tawrah stated
that Iblls hid inside the snake’s mouth and entered Paradise.
Some scholars said that it is possible that Shaytan led Adam
and Hawwa’ astray on his way out of Paradise. Some scholars
said that he led Adam and Hawwa’ astray when he was on
earth, while they were still in heaven, as stated by A z-
Zamakhshari. Al-Qurtubi mentioned several beneficial Hadiths
here about snakes and the ruling on killing them.
<37. Then Adam received from his Lord Words. And his Lord
pardoned him (accepted his repentance). Verily, He is the One
Who forgives (accepts repentance), the Most Merciful .>
111 Ibn Abi Hatim 1 :132.
Muslim 2 :585, and An-Nasa’i 3 :90.
Surah 2. Al-Baqarah (25 - 49) (Part-1)
201
Adam repents and supplicates to Allah
It was reported that the above Ayah is explained by Allah’s
statement,
S; J G j jfc Cxi
437. They said: "Our Lord! We have wronged ourselves. If
You forgive us not, and bestow not upon us Your mercy, we
shall certainly be of the losers") (7:23)
as Mujahid, Said bin Jubayr, Abu Al-‘Aliyah, Ar-RabT bin
Anas, Al-Hasan, Qatadah, Muhammad bin Ka*b Al-Qurazi,
Khalid bin Ma'dan, ‘Ata’ Al-Khurasani and ‘Abdur-Rahman bin
Zayd bin Aslam have stated . 1 ' 1 As-Suddi said that Ibn ‘Abbas
commented on,
iy# Vi
4Then Adam received from his Lord Words)
“Adam said, ‘O Lord! Did You not created me with Your Own
Hands?’ He said, ‘Yes.’ He said, ‘And blow life into me?’ He
said, ‘Yes.’ He said, ‘And when I sneezed, You said, ‘May Allah
grant you His mercy.’ Does not Your mercy precede Your
anger?’ He was told, ‘Yes.’ Adam said, ‘And You destined me to
commit this evil act?’ He was told, “Yes.’ He said, If I repent,
will You send me back to Paradise?’ Allah said, ‘Yes .’” [21
Similar is reported from Al-‘Awfi, Said bin Jubayr, Said bin
Mahad, and Ibn ‘Abbas . 131 Al-Hakim recorded this Hadith in
his Mustadra k 141 from Ibn Jubayr, who narrated it from Ibn
‘Abbas. Al-Hakim said, "Its chain is Sahih and they (Al-
Bukhari and Muslim) did not record it.”
Allah’s statement,
* &
4Verily, He is the One Who forgives (accepts repentance), the Most
Merciful) (2:37)
means that Allah forgives whoever regrets his error and
111 Ibn Abi Hatim 1 :136 and At-Tabari 1 :543, 546.
121 At-Tabari 1 :543 :
131 At-Tabari 1 :542 .
141 2:545.
202
J
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Tafefr Ibn Kathir
K returns to Him in
repentance. This
meaning is similar to
Allah’s statements,
£z ^ ii 3 tpj: &
4‘nQ %’P
iAnd whoever does evil
or wrongs himselfo
(4:110) and
sSj jzfr
iAnd whosoever repents
and does righteous good
deeds » (25:71).
The Ayat mentioned
above, testify to the
fact that Allah forgives the sins of whoever repents,
demonstrating His kindness and mercy towards His creation
and servants. There is no deity worthy of worship except Allah,
the Most Forgiving, the Most Merciful.
(U 'fj ftic. i_i>- ■& iJI'Ia iSXk ^ pdb\j lili iLfr (£. LJS^
i tA~,oj4li t^i jii 4-^A t*UJjl tiiG [flsj, \fj& lj ''fg.ityjZ
iKnow they not that
Allah accepts repentance
from His servants }
(9:104),
(4lL jl itjX jlZ
i38. We said: "Get down all of you from this place (the
Paradise), then whenever there comes to you Hudan (guidance)
from Me, and whoever follows My guidance, there shall be no
fear on than, nor shall they grieve .>
439. But those who disbelieve and belie Our Ayat (proofs,
evidences, verses, lessons, signs, revelations, etc.) - such are
the dwellers of the Fire. They shall abide therein forever ."^
203
Siirah 2. Al-Baqarah (25 - 49 ) (Part-1)
Allah stated that when He sent Adam, Hawwa’, and Shay tan
to earth from Paradise, He warned them that He will reveal
Books and send Prophets and Messengers to them, i.e., to
their offspring. Abu Al-‘Aliyah said, U AI-Huda, refers to the
Prophets, Messengers, the clear signs and plain
explanation.” 111
y
iAnd whoever follows My guidance ^ meaning, whoever accepts
what is contained in My Books and what I send the Messengers
with,
iThere shall be no fear on them } regarding the Hereafter,
j* at
inor shall they grieve} regarding the life of this world. Similarly,
in Surat Ta Ha, Allah said,
* iui g P ciii £ ty % jfl pZ CJr L ££ jli>
/ , '• v > " •" * /
♦ . 'TP aLLa
4He (Allah) said: “ Get you down (from the Paradise to the
earth), both of you, together, some of you are an enemy to some
others. Then if there comes to you guidance from Me, then
whoever follows My guidance, he shall neither go astray, nor
shall he be distressed .} (20:123)
Ibn ‘Abbas commented, “He will not be misguided in this life
or miserable in the Hereafter. ”^ 21 The Ayah,
>> t 'S. i
iBut whosoever turns away from My Reminder (i.e. neither believes
in this Qur'an nor acts on its teachings) verily, for him is a life of
hardship, and We shall raise him up blind on the Day of
Resurrection .} (20:124) is similar to what Allah stated here,
^ ’tV’ cl.rl - sly jj 'j ^
111 Ibn Abi Hatim 1 :139.
121 AMabari 18:389.
204
Tafsrr Ibn Katlur
iBnt those who disbelieve and belie Our Aydt - such are the
dwellers of the Fire. They shall abide therein forever }, meaning, they
will remain in Hell for eternity and will not find a way out of it.
(jf>\S jjl Xi£* ijkjtj >15*1 ^4 \jpii
$4 0 4 ft ijB % 4 $ i'jjfe ^ ti tiiai ^ i^iij
4 #^ ^
440. O Children of Israel! Remember My favor which I
bestowed upon you, and fulfill (your obligations to) My
covenant (with you) so that I fulfill (My obligations to) your
covenant (with Me), and fear none but Me.}
442. And believe in what I have sent down (this Qur’an),
confirming that which is with you (the Tawrah and the Injtl),
and be not the first to disbelieve therein, and buy not with My
verses (the Tawrah and the Injil) a small price (i.e. getting a
small gain by selling My verses), and fear Me and Me alone.}
Encoura ging the Children of Israel to embrace Islam
Allah commanded the Children of Israel to embrace Islam
and to follow Muhammad jg. He also reminded them with the
example of their father Israel, Allah’s Prophet Ya'qub, as if
saying, “O children of the pious, righteous servant of Allah who
obeyed Allah! Be like your father, following the truth.” This
statement is similar to one’s saying, “O you son of that
generous man! Do this or that” or, “O son of the brave man,
engage the strong fighters,” or “O son of the scholar, seek the
knowledge,” and so forth. Similarly, Allah said.
40 offspring of those whom We carried (in the ship) with Niih
(Noah)! Verily, he was a grateful servant} (17:3).
Israel is Prophet Ya'qub (Jacob)
Israel is Prophet Ya'qab, for Abu Dawud At-Tayalisi recorded
that 'Abdullah Ibn ‘Abbas said, “A group of Jews came to the
Prophet and he said to them,
205
Surah 2. Al-Baqarah (25 - 49) ( Part-1 )
“Do you know that Israel is Jacob?* They said, “Yes, by Allah.”
He said,
«0 Allah! Be zoifness.»” |1!
At-Tabari recorded that ‘Abdullah Ibn ‘Abbas said that
Israel’ means, “the servant of Allah.’ 121
Allah’s Blessings for the Children of Israel
Allah said,
4 Remember My favor which l bestowed upon you }.
Mujahid commented, “Allah’s favor that He granted the Jews
is that He made water gush from stones, sent down manna
and quails for them, and saved them from being enslaved by
Pharaoh.”* 31 Abu Al-‘Aliyah also said, “Allah’s favor mentioned
here is His sending Prophets and Messengers among them,
and revealing Books to them.”* 4 * I - Ibn Kathlr - say that this
Ayah is similar to what Musa said to the Children of Israel,
40 my people! Remember the favor of Allah to you : when He made
Prophets among you, made you kings, and gave you what He had
not given to any other among the nations (of their time} (5:20)
meaning, during their time. Also, Muhammad bin Ishaq said
that Ibn ‘Abbas said,
4 Remember My favor which I bestowed upon you,}
means, “My support for you and your fathers,” that is saving
them from Pharaoh and his people.
* 1 * Musnad At-Tayalisi no . 356 .
121 At-Tabari 1 :553.
131 At-Tabari 1 :556
141 Ibid.
206 Tafsfr Ibn Kathir
Reminding the Children of Israel of Allah’s Covenant
with Them
Allah’s statement,
iAnd fulfill (your obligations to) My covenant (with you) so
that I fulfill (My obligations to) your covenant (with Me),}
means, ‘My covenant that I took from you concerning Prophet
Muhammad sfe, when he is sent to you, so that I grant you
what 1 promised you if you believe in him and follow him. I will
then remove the chains and restrictions that were placed
around your necks, because of the errors that you
committed.’ 111 Also, Al-Hasan Al-Basri |21 said, “The ‘covenant’
is in reference to Allah’s statement,
j) iit Jtljj J^c. jLJi. b_Lo_) Sie&l ij-bt
:' m -v ***>•<" i sis . t tv ^
tjo
4 jipVt ^ ^ ^ tip
ilndeed, Allah took the covenant from the Children of Israel
(Jews), and We appointed twelve leaders among them. And
Allah said: “I am ivith you if you perfonn As-Saldh and give
Zakdh and believe in My Messengers; honor and assist them,
and lend a good loan to Allah, verily, I will expiate your sins
and admit you to Gardens under which rivers flow (in
Paradise)} (5:12).”
Other scholars said, “The covenant is what Allah took from
them in the Tawrah, in that. He will send a great Prophet -
meaning Muhammad aS - from among the offspring of Ismail,
who will be obeyed by all peoples. Therefore, whoever obeys
him, then Allah will forgive his sins, enter him into Paradise
and award him two rewards.” We should mention here that Ar-
Razi mentioned several cases of information brought by the
earlier Prophets regarding the coming of Muhammad
Further, Abu Al-‘Aliyah said that,
m At-Jabari 1 :555 & 557.
121 At-Jabari 1 :109.
207
Surah 2. Al-Baqarah (25 - 49) ( Part-1 )
4And fulfill (your obligations to) My covenant (with you)}
means, “His covenant with His servants is to embrace Islam
and to adhere to it.”* 11 Ad-Dahhak said that Ibn ‘Abbas said,
“ ‘I fulfill My obligations to you’ means, 1 (Allah) will be pleased
with you and admit you into Paradise. ”’ 121 As-Suddi, Ad-
Dahhak, Abu Al-‘Aliyah and Ar-Rabl' bin Anas said similarly.
Ibn ‘Abbas said that Allah’s statement,
4 And fear Me and Me alone.}
means, “Fear the torment that I might exert on you, just as I
did with your fathers, like the mutation, etc.”! 31 This Ayah
contains encouragement, followed by warning. Allah first called
the Children of Israel, using encouragement, then He warned
them, so that they might return to the Truth, follow the
Messenger jg, heed the Qur’an’s prohibitions and commands
and believe in its content. Surely, Allah guides whom He wills
to the straight path.
Allah said next,
4And believe in what l have sent down, confirming that which
is with you (the Tawrah and the Injil)}
meaning, the Qur’an that Allah sent down to Muhammad ag,
the unlettered Arab Prophet, as bringer of glad tidings, a
wamer and a light. The Qur’an contains the Truth from Allah
and affirms what was revealed beforehand in the Tawrah and
the Injil (the Gospel). Abu Al-‘Aliyah said that Allah’s statement,
4And believe in what I have sent down (this Qur'an),
confirming that which is with you (the Tawrah and the Injil)}
“means, ‘O People of the Book! Believe in what I sent down
that conforms to what you have.’ This is because they find the
description of Muhammad jg recorded in the Tawrah and the
111 At-Jabari 1 :558.
121 Ibn Abi Hatim 1 :143.
! 3 * Ibn Abi Hatim 1 :144.
2M Tafstr Ibn Kathir
Injll.” Similar statements were attributed to Mujahid, Ar-Rabl‘
bin Anas and Qatadah.* 11
Allah said,
4 -a j/fc Jj* "jj}
4and be not the first to disbelieve therein}.
Ibn ‘Abbas commented, “Do not become the first to disbelieve
in the Qur’an (or Muhammad jg), while you have more
knowledge in it than other people.” 121 Abu Al-‘Aliyah
commented, “Do not become the first to disbelieve in
Muhammad,’ meaning from among the People of the Book,
‘after you hear that he was sent as a Prophet.’”* 3 * Similar
statements were attributed to Al-Hasan, As-Suddi and Ar-Rabl‘
bin Anas.* 4 * Ibn Jarir stated that the Ayah (disbelieve therein
2:41) refers to the Qur’an, mentioned earlier in the Ayah,
iin what 1 have sent down (this Qur'an),}
Both statements are correct because they are inter-related.
For instance, whoever disbelieves in the Qur’an will have
disbelieved in Muhammad sis, and whoever disbelieves in
Muhammad will have disbelieved in the Qur’an. Allah’s
statement,
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4 the first to disbelieve therein}
means, do not become the first among the Children of Israel to
disbelieve in it, for there were people from Quraysh and the
Arabs in general who rejected Muhammad sfe before the People
of the Book disbelieved in him. We should state here that the
Ayah is talking about the Children of Israel in specific, because
the Jews in Al-Madlnah were the first among the Children of
Israel to be addressed by the Qur’an. Hence, their disbelief in
the Qur’an means that they were the first among the People of
the Book to disbelieve in it.
*** Ibn Abi Hatim 1 :145.
121 Ibid.
131 Ibid.
141 Ibid.
209
Surah 2. Al-Baqarah (25 - 49) (Part-1)
Allah’s statement,
04 O'
iand buy not with My verses a small price,}
means, “Do not substitute faith in My Ay at and belief in My
Prophet with the life of this world and its lusts which are
minute and bound to end.” Allah said,
iand have Taqwa of Me and Me alone}.
Ibn Abi Hatim reported that Talq bin Habib said, “Taqwa is
to work in Allah’s obedience, on a light from Allah, hoping in
Allah’s mercy, and to avoid Allah’s disobedience, on a light
from Allah, fearing Allah’s punishment.” 1 11 Allah’s statement,
OPi (f\j}
iand fear Me and Me alone}
means, that Allah warns the People of the Book against
intentionally hiding the truth and spreading the opposite of it,
as well as, against defying the Messenger jg.
ijyi iyiv> iji-jVj yj}
442. And mix not truth with falsehood, nor conceal the truth
while you know (the truth).}
i43. And perform As-Saldlt, and give Zakdh, and bozo down
along with Ar-Raki'in .}
The Prohibition of hiding the Truth and distorting It
with Falsehood
Allah forbade the Jews from intentionally distorting the truth
with falsehood and from hiding the truth and spreading
falsehood,
iAnd mix not truth with falsehood, nor conceal the truth while
111 Ibid. 1 :147.
210
Tafsir Ibn Kathir
you know (the truth)}.
So Allah forbade them from two things; He ordered them to
make the truth known, as well as explaining it. Ad-Dahhak
said that Ibn ‘Abbas mentioned the Ayah,
i0t J&' IjijE
iAtid mix not truth with falsehood} and said; “Do not mix the
truth with falsehood and the facts with lies.”* 11 Qatadah said
that,
<-3** j * 'j j }
}Atid mix not truth with falsehood} means, “Do not mix Judaism
and Christianity with Islam,
iwhile you know (the truth).}
that the religion of Allah is Islam, and that Judaism and
Christianity are innovations that did not come from Allah.” 121
It was reported that Al-Hasan Al-Basri said similarly. 131
Also, Muhammad bin Ishaq narrated that Ibn ‘Abbas said
that,
inor conceal the truth while you know (the truth).}
means, “Do not hide the knowledge that you have of My
Messenger and what he was sent with. His description, which you
know about, can be found written in the Books that you have.” 141
It is possible that it means, “..although you know the
tremendous harm that this evil will cause people, misguiding
them and leading them to the Fire, because they will follow
the falsehood that you mixed with the truth in your claims.”
jyfcj *jW’ )ji*~Aj}
iAnd perform As-Salat and give Zakah, and bow down along
with Ar-Rdki'in.}
111 At-Tabari 1 :569.
121 Ibn Abi Hatim 1 :147.
131 Ibid.
141 Ibn Abi Hatim 1:148.
S lira! i 2. Al-Bnqarah (25 - 49) (Part-1) 211
Muqatil said, “Allah’s statement to the People of the Book,
iAtid perform As-Saldhy commands them to perform the prayer
behind the Prophet sg,
iand give Zakdh $ commands them to pay the Zakah to the
Prophet and
iand bcnv dozen along zoith Ar-Raki'fn ^ commands them to bow
down with those who bow down among the Ummah of
Muhammad jfe. Allah therefore commands the People of the
Book to be with, and among the Ummah of Muhammad
In addition, Allah’s statement,
iAnd bow dozen along with Ar-Raki'in) means, “And be among
the believers performing the best deeds they perform, such as,
and foremost, the prayer.” Many scholars said that this Ayah
(2:43) is proof for the obligation of performing the prayer in
congregation (for men only). I will explain this ruling in detail in
Kitab Al-Ahkam Al-Kabir, Allah willing.
v^SJ' ojiii jjC J-U)' ojyQ ^
i44. Enjoin you Al-Birr (piety and righteousness and every act
of obedience to Allah) on the people and you forget (to practise
it) yourselves, while you recite the Scripture (TawraJt))! Have
you then no sense? $
The Condemnation of commanding Others to observe
Righteousness while ignoring Righteousness
Allah said, “How is it, O People of the Book, that you
command people to perform Al-Birr, which encompasses all
types of righteousness, yet forget yourselves and do not heed
what you call others to? And you read Allah’s Book (the
m
Al-Kashaf 1 :133.
212
Tafsir Ibn Kathir
Tawrah) and know what it promises to those who do not fulfill
Allah’s commandments.
iHave you then no sense?}
of what you are doing to yourselves, so that you might become
aware of your slumber and restore your sight from blindness?”
‘Abdur-Razzdq said that Ma'mar stated that Qatadah
commented on Allah’s statement,
iEnjoin you Al-Birr (piety and righteousness and every act of
obedience to Allah) on the people and you forget (to practise it)
yourselves ,}
“The Children of Israel used to command people to obey Allah,
fear Him and perform Al-Birr. Yet, they contradicted these
orders, so Allah reminded them of this fact.” 11 ’ As-Suddi said
similarly. Ibn Jurayj said that the Ayah :
iEnjoin you Al-Birr on the people } “Is about the People of the
Book and the hypocrites. They used to command people to pray
and fast. However, they did not practice what they commanded
others. Allah reminded them of this behavior. So whoever
commands people to do righteousness, let him be among the
first of them to implement that command.” 121 Also, Muhammad
bin Ishaq narrated that Ibn ‘Abbas said that,
j}
4 And you forget yourselves ,}
means, “You forget to practice it yourselves,
iWhile you recite the Scripture (Tawrah)! Have you then no
sense?}
You forbid the people from rejecting the prophethood and the
111 ‘Abdur-Razzaq 1 :44.
121 At-Tabari 2 :8 .
Surah 2 . Al-Baaarah (25 - 49) (Part-1
213
covenant that you have mentioned with you in the Tawrah,
while you yourselves have forgoten it, meaning that ‘you have
forgotten the covenant that I made with you that you will
accept My Messenger. You have breeched My covenant, and
rejected what you know is in My Book.’ ”* 11
Therefore, Allah admonished the Jews for this behavior and
alerted them to the wrongs that they were perpetrating against
themselves by ordering righteousness, yet refraining
themselves from righteousness. We should state that Allah is
not criticizing the People of the Book for ordering
righteousness, because enjoining good is a part of
righteousness and is an obligation for the scholars. However,
the scholar is himself required to heed, and adhere to, what
he invites others to. For instance, Prophet Shu'ayb said,
Cj i&J c -W it Z j; 3 '4 % }
41 wish not, in contradiction to you, to do that which I forbid
you. I only desire reform to the best of my power. And my
guidance cannot come except from Allah, in Him I trust and
unto Him I repent} (11:88).
Therefore, enjoining righteousness and performing
righteousness are both required. Neither category is rendered
not necessary by the practice of the other, according to the
most correct view of the scholars among the Salaf
(predecessors) and the Khalaf.' 21
Imam Ahmad reported that Abu Wa’il said, “While I was
riding behind Usamah, he was asked, ‘Why not advise
‘Uthman?’ He said, *Do you think that if 1 advise him I should
allow you to hear it? 1 advise him in secret, and I will not start
something that I would hate to be the first to start. I will not
say to a man, *You are the best man,’ even if he was my
leader, after what I heard from the Messenger of Allah j&.’
They said, “What did he say?’ He said, T heard him say,
A-list (jixis jllll t, »L>u>
111 At-Tabari 2:7.
^ The scholars who came after the first three generations of Islam .
224
Tafsir Ibn Kathfr
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A-jT 'Jj I_i jytliL C-iS : J>4J ,jP
“A man will be brought on the Day of Resurrection and thrown
in the Fire. His intestines will fall out and he will continue
circling pulling them behind him, just as the donkey goes
around the pole. The people of the Fire will go to that man and
ask him, 'What happened to you? Did you not used to
command us to do righteous acts and forbid us from committing
evil?' He will say, 'Yes. I used to enjoin righteousness, but
refrained from performing righteousness, and I used to forbid
you to perform from evil while 1 myself did it
This Hadith was also recorded by Al-Bukhari and Muslim. 1 11
Also, Ibrahim An-Nakha*i said, “I hesitate in advising people
because of three Ayat.
A'f^ Jf.
AEnjoin you Al-Birr on the people and you forget (to practise it)
yourselves}.
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AO you who believe! Why do you say that which you do not
do? Most hateful it is to Allah that you say that which you do
not do} (61:2-3). ”* 21
And Allah informed us that the Prophet Shu'ayb said,
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AI wish not, in contradiction to you, to do that which I forbid
you. I only desire reform to the best of my power. And my
guidance cannot come except from Allah, in Him I trust and
unto Him I repent} (11:88).
111 Fath Al-Bari 6 :381 and Muslim 4 :2291 , Ahmad 5 :205.
121 Al-Qurtubi 1:367.
Surah 2. Al-Baqarah (25 - 49) (Part-1)
215
^ Art prli
<45. And seek help in patience and As-Saldt (the prayer) and
truly, it is extremely heavy and hard except for Al-Khdshi'in .}
<46 (They are those) who are certain that they are going to
meet their Lord, and that unto Him they are going to return .}
The Support that comes with Patience and Prayer
Allah commanded His servants to use patience and prayer to
acquire the good of this life and the Hereafter. Muqatil bin
Hayyan said that this Ayah means, “Utilize patience and the
obligatory prayer in seeking the Hereafter. As for patience
(here), they say that it means fasting.” 111 There are similar
texts reported from Mujahid. Al-Qurtubi and other scholars
commented, “This is why Ramadan is called the month of
patience," 121 as is mentioned in the Hadith literature. It was
also said that ‘patience’ in the Ayah means, refraining from
evil, and this is why ‘patience’ was mentioned along with
practicing acts of worship, especially and foremost, the prayer.
Also, Ibn Abi Hatim narrated that ‘Umar bin Al-Khattab said,
“There are two types of patience: good patience when the
disaster strikes, and a better patience while avoiding the
prohibitions of Allah.” Ibn Abi Hatim said that Al-Hasan Al-
Basri was reported to have said similarly. 131
Allah then said,
iAnd As-Salah (the prayer).}
The prayer is one of the best means of assistance for firmly
adhering to Allah’s orders, just as Allah said;
£2 ykiJi J£T\ j) Z
111 Ibn Abi Hatim 1 :154.
121 Al-Qurtubi 1 :372
131 Ibn Abi Hatim 1 :155.
216
Tafsir Ibn Kathir
iRecite (O Muhammad jgj what has been revealed to you of the
Book (the Qur'an), and perform As-Saldh. Verily, As-Saldh (the
prayer) prevents from Al-Fahshd' (i.e. great sins of every kind),
and Al-Munkar and the remembrance of (praising) of (you by)
Allah is greater indeed £ (29:45).
The personal pronoun in the Ayah,
4’1P
4And truly, it is extremely heavy and hard ^
refers to prayer, as Mujahid is reported to have said, and it
was also the choice of Ibn Jarir. It is possible that the
pronoun might be referring to the advice - to observe patience
and the prayer - mentioned in the same Ayah. Similarly, Allah
said about Qarun (Korah),
Vj jj J*. Jif L>\y pji
iBut those who had been given (religious) knowledge said:
"Woe to you! The reward of Allah (in the Hereafter) is better
for those who believe atid do righteous good deeds, and this,
none shall attain except As-Sabirun (the patient ). '> (28:80).
Also, Allah said,
/CK ij'Jc ifjJ' Ijji J is jS Sy-'-i
jp. vi \ %
iThe good deed and the evil deed cannot be equal. Repel (the
evil) with one which is better then verily he, between whom and
you there was enmity, (will become) as though he was a close
friend. But none is granted it (the above quality) except those
who are patient - and none is granted it except the owner of
the great portion (of happiness in the Hereafter and) in this
world. } (41:34-35)
meaning, this advice is only implemented by those who are
patient and the fortunate. In any case, Allah’s statement here
means, prayer is heavy and burdensome’,
4
iexcept for Al-Khashi'in .$>
217
Surah 2. Al-Baqarah (25 - 49) ( Part-1 )
Ibn Abi Talhah reported that Ibn ‘Abbas commented on this
Ayah, “They (Al-Khashi'in) are those who believe in what Allah
has revealed. ”^ 1 '
Allah’s statement,
iThey are those who are certain that they are going to meet
their Lord, and that unto Him they are going to return . ^
continues the subject that was started in the previous Ayah.
Therefore, the prayer, or the advice to observe it is heavy,
4 except for Al-Khashi'in. (They are those) xoho are certain
(Yazunnuna) that they are going to meet their Lord,}
meaning, they know that they will be gathered and face their
Lord on the Day of Resurrection,
* 4 \
iand that unto Him they are going to return .}
meaning, their affairs are all subject to His will and He justly
decides what He wills. Since they are certain that they will be
returned to Allah and be reckoned, it is easy for them to
perform the acts of obedience and refrain from the
prohibitions. Ibn Jarir commented on Allah’s statement;
4 Yazunnuna that they are going to meet their Lord}
Ibn Jarir said; “The Arabs call certainty as well as doubt,
Zann. There are similar instances in the Arabic language
where a subject as well as its opposite share the same name.
For instance, Allah said,
i&sQy jL)' \1jf}
iAnd the Mujrimiin (criminals, polytheists, sinners), shall see
the Fire and Zannu (apprehend) that they have to fall
therein}^ 18:53).
It is recorded in the Sahih that on the Day of Resurrection,
IM
At-Tabari 2:16.
218
Tafsir lbn Kathir
Allah will say to a servant, “Have I not allowed you to marry,
honored you, made the horses and camels subservient to you
and allowed you to become a chief and a master?” He will say,
“Yes.” Allah will say, “Did you have Zann (think) that you will
meet Me?” He will say, “No.” Allah will say, “This Day, I will
forget you, just as you forgot Me.”^ If Allah wills, we will
further elaborate on this subject when we explain Allah’s
statement,
ijiiey have forgotten Allah, so He has forgotten them } (9:67).
447. O Children of Israel! Remember My favor which I
bestowed upon you and that I preferred you over the ‘ Alamin
(nations)}
Reminding the Children of Israel that They were
preferred above the Other Nations
Allah reminds the Children of Israel of the favors that He
granted their fathers and grandfathers, how He showed
preference to them by sending them Messengers from among
them and revealing Books to them, more so than any of the
other previous nations. Similarly, Allah said,
4And We chose them (the Children of Israel) over the 'Alamin,
(nations) with knowledge.} (44:32) and,
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4And (remember) when Miisd (Moses) said to his people: "O
my people! Retnember the favor of Allah to you : when He made
Prophets among you, made you kings, honored you above the
'Alamin (nations).''} (5:20).
Abu JaYar Ar-Razi reported that Ar-Rabl‘ bin Anas said that
111 Muslim 4:2279.
219
Surah 2. Al-Baqarah (25 - 49) (Part-1)
Abu Al-‘Aliyah said that Allah’s statement,
iand that l preferred you over the ' Alamin > means, “The kingship,
Messengers and Books that were granted to them, instead of
granting such to the other kingdoms that existed during their
time, for every period there is a nation. ” )1 ' It was also reported
that Mujahid, Ar-Rabl‘ bin Anas, Qatadah and Ismail bin Abi
Khalid said similarly. 121
The Ummah of Muhammad jg is Better than the
Children of Israel
This is the only way the Ayah can be understood, because
this Ummah is better than theirs, as Allah said;
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4 You are the best of people ever raised up for mankind; you
enjoin good and forbid evil, and you believe in Allah. And had
the People of the Book (Jews and Christians) believed, it would
have been better far them > (3:1 10).
Also, the Musnad and Sunan Collections of Hadith recorded
that Mu’awiyah bin Haydah Al-Qushayri said that the
Messenger of Allah said,
•pi Ji- l frjVj U ’Jfa -J\
:
“Vow (Muslims) are the seventieth nation, but you are the best
and most honored of them according to Allah. » |3 *
There are many Hadiths on this subject, and they will be
mentioned when we discuss Allah’s statement,
pi £ ££>
iYou are the best of peoples ever raised up for mankind }
(3:110).
p % 3s ft $ tiii ft & ij i ft
111 At-Tabari 2 :24 .
Ibn Abi Hatim 1:158.
131 Ahmad 5 :3 , Tuhfat Al-Ahwadhi 8 :352 , and Ibn Majah 2 : 1433 .
220
Tafsir Ibn Kathir
448. And fear a Day (of Judgement) when a person shall not
avail another, nor will intercession be accepted from him, nor
will compensation be taken from him, nor will they be helped .}
After Allah reminded the Children of Israel of the favors that
He has granted them, He warned them about the duration of
the torment which He will punish them with on the Day of
Resurrection. He said,
y.
$And fear a Day} meaning, the Day of Resurrection,
iWhen a person shall not avail another} meaning, on that Day, no
person shall be of any help to another. Similarly, Allah said,
iAnd no bearer of burdens shall bear another's burden} (35:18)
& W*. r ri
iEvery man that Day will have enough to make him careless of
others.} (80:37) and.
o* & is pS £8 J-ti
40 mankind! Have Taqwd of your Lord (by keeping your duty
to Him and avoiding all evil), and fear a Day when no father
can avail aught for his son, nor a son avail aught for his
father} (31:33).
This indeed should serve as a great warning that both the
father and the son will not be of help to each other on that
Day.
Neither Intercession, Ransom, or Assistance will be
accepted on behalf of the Disbelievers
Allah said,
221
Surah 2. Al-Baqarah (25 - 49) ( Part-1 )
inor will intercession be accepted from him}
meaning, from the disbelievers. Similarly, Allah said,
4 So no intercession of intercessors will be of any use to them} (74:48)
and described the people of the Fire saying,
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iNow we have no intercessors. Nor a close friend (to help us)}
(26:100-101).
Allah’s statement here (2:48)
ite ^ Q y,}
inor will compensation be taken from him} means, that Allah does
not accept the disbelievers to ransom themselves. Similarly,
Allah said,
t$i Vg <$ l[}
<4
iVerily, those who disbelieved, and died while they were
disbelievers, the (whole) earth full of gold will not be accepted
from anyone of them even if they offered it as a ransom } (3:91)
Ji *4i b >■ *» j . /iS-iJ ijgjR j. d J \fjzj==> cyji
iVerily, those who disbelieve, if they had all that is in the
earth, and as much again therewith to ransom themselves from
the torment on the Day of Resurrection, it would never be
accepted of them, and theirs would be a painful torment > (5:36)
iQi ii-jj V ijjc jkas> j_)2 ^ff}
iAnd even if he offers every ransom, it will not be accepted
from him} (6:70) and,
iSo this Day no ransom shall be taken from you (hypocrites),
nor of those who disbelieved. Your abode is the Fire. That is
your Mawla (friend - proper place)} (57:15).
222
Tafsir Ibn Kathir
Allah stated that if the people do not believe in His
Messenger jg and follow what He sent him with, then when
they meet Him on the Day of Resurrection, after remaining on
the path of disbelief, their family lineage and/or the
intercession of their masters will not help them at all. It will not
be accepted of them, even if they paid the earth’s fill of gold as
ransom. Similarly, Allah said,
\ * »* *-** ij-?* a*T
4 Before a Day comes when there will be no bargaining, nor
friendship, twr intercession} (2:254) and,
~
40n which there will be neither mutual bargaining nor
befriending } (19:31). Allah’s statement next,
inor will they be helped.} means, “no person shall get angry - or
anxious - on their behalf and offer them any help, or try to save
them from Allah’s punishment.” As stated earlier on that Day,
neither the relative, nor persons of authority will feel pity for
the disbelievers, nor will any ransom be accepted for them.
Consequently, they will receive no help from others and they
will be helpless themsleves. Allah said,
4<S vj %}
iWhile He (Allah) grants refuge (or protection), but none
grants refuge from Him} (23:88)
4So on that Day none will punish as He will punish. And none
will bind (the wicked, disbelievers and polytheists) as He will
bind} (89:25-26)
jrT
fj? 1 > if-
4' 'What is the matter with you? Why do you not help one another (as
you used to do in the world)?” Nay, but that Day they shall
surrender} (37:25-26) and,
223
Surah 2. Al-Baqarah (25 - 49) ( Part-1 )
iThen why did those
whom they had taken far
dlihah (gods) besides Al-
lah, as a way of ap-
proach (to Allah) not
help them? Nay, but
they vanished completely
from them > (46:28).
Also, Ad-Dahhak
said that Ibn ‘Abbas
said that Allah’s
statement,
v j3
4' 'What is the matter
with you? Why do you
not help one another?"}
(37:25)
means, “This Day,
you shall not have a
refuge from Us. Not
this Day.” 1 11 Ibn Jarir
said that Allah’s
statement,
a inuigii V,
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inor will they be helped.}
meaning, on that Day, they shall neither be helped by any
helper, nor shall anyone intercede on their behalf. No repeal or
ransom will be accepted for them, all courtesy towards them
will have ceased, along with any helpful intercession. No type
of help or cooperation will be available for them on that Day.
The judgment will, on that Day, be up to the Most Great, the
Most Just, against whom no intercessor or helper can ever
assist. He will then award the evil deed its kind and will
multiply the good deeds. This is similar to Allah’s statement,
IM
At-Tabari 2 :36
224
Tafsir Ibn Katlur
iBut stop them, verily, they arc to be questioned. " What is the
matter with you? Why do you not help one another?" Nay, but
that Day they shall surrender } (37:24-26). 111
i>yC> J'i >,'j *• . pi?* pCl'i Jj
449. And (remember) when We delivered you from Fir' awn's
(Pharaoh) people, who were afflicting you with a horrible
torment, killing your sons and sparing your women, and
therein was a mighty trial from your Lord
450. And (remember) when We separated the sea for you and
saved you and drowned Fir' awn's (Pharaoh) people while you
were watching. }
The Children of Israel were saved from Pharaoh and His
Army Who drowned
Allah said to the Children of Israel, “Remember My favor on
you
4"3«*£if *>■* ffcyjr-i J'*
4And (remember) when We delivered you from Fir' awn's
(Pharaoh) people, who were afflicting you with a horrible
torment, $
meaning, ‘I - Allah - saved you from them and delivered you
from their hands in the company of Musa, after they subjected
you to horrible torture.’ This favor came after the cursed
Pharaoh had a dream in which he saw a fire emerge from Bayt
Al-Maqdis (Jerusalem), and then the fire entered the houses of
the Coptics in Egypt, with the exception of the Children of
Israel. Its purport was that his kingship would be toppled by a
man among the Children of Israel. It was also said that some
of Pharaoh’s entourage said that the Children of Israel were
expecting a man among them to arise who would establish a
state for them. We will mention the Hadith on this subject
|i|
At-Tabari 2 :35 .
225
Surah 2. Al-Baqarah (50 - 74) (Part-1)
when we explain Surat Ta Ha (20), Allah willing. After the
dream, Pharaoh ordered that every newborn male among the
Children of Israel be killed and that the girls be left alone. He
also commanded that the Children of Israel be given tasks of
hard labor and assigned the most humiliating jobs.
The torment here refers to killing the male infants. In Surat
Ibrahim (14) this meaning is clearly mentioned,
jppj p pAP>
iWho were afflicting you with horrible torment, and were
slaughtering your sons and letting your women live.} (14:6).
We will explain this Ayah in the beginning of Surat Al-Qasas
(28), Allah willing, and our reliance and trust are with Him.
The meaning of,
iP- APt
iwho toere afflicting you} is, “They humiliated you,” as Abu
‘Ubaydah stated. It was also said that it means, “They used to
exaggerate in tormenting you” according to Al-Qurtubi. As for
Allah saying,
4cpP iAPP pU spi;}
ikilling your sons and sparing your women} that explains His
statement,
4y'Ju!' yp pAPi
iwho were afflicting you with horrible torment} then it explains the
meaning of the favor He gave them, as mentioned in His
statement,
i£p pA\ p j An
iRemember My favor which I bestowed upon you}. As for what
Allah said in Surat Ibrahim,
iP pA. pAP'vi
iAnd remind them of the annals of Allah} (14:5) meaning, the
favors and blessing He granted them, He then said,
iWho were afflicting you with horrible torment, and were
226
Tafstr Ibn Kathir
slaughtering your sons and letting your women live.} (14:6)
So Allah mentioned saving their children from being
slaughtered in order to remind them of the many favors that
He granted them.
We should state here that ‘Pharaoh’ (Fir'awn) is a title that
was given to every disbelieving king who ruled Egypt, whether
from the ‘Amallq (Canaanites) or otherwise, just as Caesar
(Qaysar) is the title of the disbelieving kings who ruled Rome
and Damascus. Also, Khosrau (Kisra) is the title of the kings
who ruled Persia, while Tubb'a is the title of the kings of
Yemen, and the kings of Abyssinia (Ethiopia) were called
Negus (An-Najashi).
Allah said,
$$ j. fa jj}
iAnd therein was a mighty trial from your Lord.}
Ibn Jarir commented that this part of the Ayah means, “Our
saving your fathers from the torment that they suffered by the
hand of Pharaoh, is a great blessing from your Lord.”! 1 * We
should mention that in the blessing there a is test, the same
as with hardship, for Allah said,
iAnd We shall make a trial of you with evil and with good}
(21:35) and,
fit 9^5
iAnd We tried them with good (blessings) and evil (calamities)
in order that they might turn (to obey Allah.)} (7:168).
Allah’s statement next,
iAnd (remember) when We separated the sea for you and saved
you and drowned Fir'awn’s (Pharaoh) people while you were
watching}
means, ‘After We saved you from Fir'awn and you escaped
with Musa; Fir'awn went out in your pursuit and We parted
(il
At-Tabari 2 :48 .
227
Surah 2. Al-Baqarah (50 - 74) (Part-1)
the sea for you.’ Allah mentioned this story in detail, as we
will come to know, Allah willing. One of the shortest references
to this story is Allah’s statement,
4And saved you} meaning, “We saved you from them, drowning
them while you watched, bringing relief to your hearts and
humiliation to your enemy.”
Fasting the Day of * Ashura ’
It was reported that the day the Children of Israel were
saved from Fir ‘awn was called the day of ‘Ashura’. Imam
Ahmad reported that Ibn ‘Abbas said that the Messenger of
Allah came to Al-Madlnah and found that the Jews were
fasting the day of ‘Ashura’. He asked them, “What is this day
that you fast?” They said, “This is a good day during which
Allah saved the Children of Israel from their enemy, and Musa
used to fast this day.” The Messenger of Allah sfe said,
«J have more right to Musa than you luive.o
So the Messenger of Allah jfe fasted that day and ordered that
it be fasted. This Hadith was collected by Al-Bukhari, Muslim,
An-Nasa’i and Ibn Majah. [1)
t < f f * •''j ' / * /'w ^ s •
^ aIJ
3T OJ filial uiij'i -W Cjt
451. And (remember) when We appointed for Miisd (Moses)
forty nights, and (in his absence) you took the calf (for ivorship),
and you were Zalimun (polytheists and wrongdoers) .>
452. Then after that We forgave you so that you wight be
grateful.}
453. And (remember) ivhen We gave Musa tire Scripture (the
Tawrdlt)) and the criterion (of right and wrong) so that you
Ahmad 1 :291 , Fath Al-Bari 4 :287, Muslim 2 :796, An-Nasa’i in At-
Kubrd 2 :157, and Ibn Majah 1 :553.
228
Tafstr Ibn Kathir
may be guided aright.}
The Children of Israel worshipped the Calf
Allah then said, “Remember My favor on you when I forgave
you for worshipping the calf.” This happened after Musa went
to the meeting place with his Lord at the end of that period
which was forty days. These forty days were mentioned in
Surat Al-A'raf when Allah said,
iAnd We appointed for Musa thirty nights and added (to the
period) ten (more)} (7:142).
It was said that these days were during the month of Dhul-
Qa'dah plus the first ten days in Dhul-Hijjah, after the
Children of Israel were delivered from Fir'awn and they safely
crossed the sea. Allah’s statement,
iss Lyi*
iAnd (remember) when We gave Musa the Scripture} means, the
Tawrah,
iXM}
iAnd the criterion} that is that which differentiates between
truth and falsehood, guidance and deviation.
fa}
iSo that you may be guided aright}, after escaping the sea, as
another Ayah in Surat Al-A'raf clearly stated,
14 ^
S'
iAnd indeed We gave Musa - after We Imd destroyed the
generations of old - the Scripture (the Tawrah) as an
enlightenment for mankind, and a guidance and a mercy, that
they might remember (or receive admonition)} (28:43).
dl IjSji* j*»)' ffi&A syi -**_>£) >\f}
ji ft (M fa tfS
454. And (remember) when Musa said to his people: "O my
229
Surah 2. Al-Baqarah (50 - 74) ( Part-1 )
people! Verily, you have wronged yourselves by worshipping
the calf. So turn in repentance to your Creator and kill
yourselves (the innocent kill the wrongdoers among you), that
will be better for you with your Creator." Then He accepted
your repentance. Truly, He is the One Who accepts repentance,
the Most Mercifiil .}
The Children of Israel kill each other in Repentance
This was the repentance required from the Children of Israel
for worshipping the calf. Commenting on Allah’s statement;
iAnd (remember) when Musa said to his people: “O my people!
Verily, you have wronged yourselves by worshipping the calf...}, Al-
Hasan Al-Basri said, “When their hearts thought of worshipping
the calf,
AAii \Hj-j p ijls ijii Ji Ijljj Jai-
iAnd when they regretted and saw that they had gone astray,
they (repented and) said : "If our Lord does not have mercy
upon us and forgive us"} (7:149).
This is when Musa said to them.
pm pi
iO my people! Verily, you have wronged yourselves by worshipping
the calf...}.'* 1 ' Abu ‘Al-‘Aliyah, Said bin Jubayr and Ar-Rabi‘
bin Anas commented on.
iSo turn in repentance to your Bari'} that it means, “To your
Creator.” 121 Allah’s statement,
ito your Bari' (Creator)} alerts the Children of Israel to the
enormity of their error and means, “Repent to He Who created
you after you associated others with Him in worship.”
An-Nasa’i, Ibn Jarir and Ibn Abi Hatim recorded Ibn ‘Abbas
t 1 * Ibn Abi Hatim 1 :167.
Ibn Abi Hatim 1:167,168.
230
Tafsir Ibn Kathir
saying, “Allah told the Children of Israel that their repentance
would be to slay by the sword every person they meet, be he
father or son. They should not care whom they kill. Those
were guilty whom Musa and Harun were not aware of their
guilt, they admitted their sin and did as they were ordered. So
Allah forgave both the killer and the one killed.”* 1 * This is part
of the HacLith about the trials that we will mention in Surat Ta
Ha, (20) Allah willing.
Ibn Jarir narrated that Ibn ‘Abbas said, “Musa said to his
people,
k
4-#' ji ft £yC i* p £ pi -p2u\ ijSS
4' 'So tum in repentance to your Creator and kill each other (the
innocent kill the wrongdoers among you), that will be better for
you with your Creator.” Then He accepted your repentance.
Truly, He is the One Wlw accepts repentance, the Most
Merciful .}
Allah ordered Musa to command his people to kill each
other. He ordered those who worshipped the calf to sit down
and those who did not worship the calf to stand holding
knives in their hands. When they started killing them, a great
darkness suddenly overcame them. After the darkness lifted,
they had killed seventy thousand of them. Those who were
killed among them were forgiven, and those who remained
alive were also forgiven.”* 2 *
455. And (remember) when you said: "O Musa! We shall never
believe in you until we see Allah plainly.” But you were seized
with a bolt of lightning while you were looking}.
456. Then We raised you up after your death, so that you might
be grateful.}
111 An-Nasal in Al-Kubrd 6 :404 , At-Tabari 18 :306, and Ibn Abi Hatim
1:168.
* 2 * At-Tabari 2:73.
231
Surah 2. Al-Baqarah (50 - 74) (Part-1)
The Best among the Children of Israel ask to see Allah;
their subsequent Death and Resurrection
Allah said, ‘Remember My favor on you for resurrecting you
after you were seized with lightning when you asked to see Me
directly, which neither you nor anyone else can bear or attain.’
This was said by Ibn Jurayj. Ibn ‘Abbas said that the Ayah
iAnd (remember) when you said: "O Miisa ! We shall never believe
in you until we see Allah plainly /> means, “Publicly”, 111 “So that
we gaze at Allah.” 121 Also, TJrwah bin Ruwaym said that Allah’s
statement,
iWhile you were looking means, “Some of them were struck
with lightning while others were watching.” 131 Allah resurrected
those, and struck the others with lightning. As-Suddi
commented on,
iBut you were seized zuith a boll of lightning i saying; “They died,
and Musa stood up crying and supplicating to Allah, ‘O Lord!
What should I say to the Children of Israel when I go back to
them after You destroyed the best of them,
it ill & C & £ it ci*.
ilf it had been Your zoill, You could have destroyed them and me
before; would You destroy us for the deeds of the foolish ones among
us?y Allah revealed to Musa that these seventy men were
among those who worshipped the calf. Afterwards, Allah
brought them back to life one man at a time, while the rest of
them were watching how Allah was bringing them back to life.
That is why Allah’s said,
iThen We raised you up after your death, so that you might be
111 At-Tabari 2 :81 .
121 Ibn Abi Hatim 1 :170.
131 Ibn Abi Hatim 1:172.
232
Tafsir Ibn Knthir
grateful yW
Ar-Rabi‘ bin Anas said, “Death was their punishment, and
they were resurrected after they died so they could finish out
their lives.” Qatadah said similarly.^
‘Abdur-Rahman bin Zayd bin Aslam commented on this
Ayah, “MQsa returned from meeting with his Lord carrying the
Tablets on which He wrote the Tawrah. He found that they
had worshipped the calf in his absence. Consequently, he
commanded them to kill themselves, and they complied, and
Allah forgave them. He said to them, These Tablets have
Allah’s Book, containing what He commanded you and what
He forbade for you.’ They said, ‘Should we believe this
statement because you said it? By Allah, we will not believe
until we see Allah in the open, until He shows us Himself and
says: This is My Book, therefore, adhere to it. Why does He
not talk to us as He talked to you, O, Musa?”’ Then he
(‘Abdur-Rahman bin Zayd) recited Allah’s statement,
JS &■ &
iWe shall never believe in you until we see AUah plainly > and said,
“So Allah’s wrath fell upon them, a thunderbolt struck them,
and they all died. Then Allah brought them back to life after He
killed them.” Then he (‘Abdur-Rahman) recited Allah’s
statement,
iThen We raised you up after your death, so that you might be
grateful}, and said, “Musa said to them, Take the Book of
Allah.’ They said, ‘No.’ He said, “What is the matter with you?’
They said, The problem is that we died and came back to life.’
He said, Take the Book of Allah.’ They said, ‘No.’ So Allah sent
some angels who made the mountain topple over them .” 131
This shows that the Children of Israel were required to fulfill
the commandments after they were brought back to life.
However, Al-Mawardy said that there are two opinions about
this matter. The first opinion is that since the Children of
Ibn Abi Hatim 1:173.
121 Ibn Abi Hatim 1:173.
131 At-Jabari 2 :88 .
Surah 2. Al-Baqarah (50 - 74) ( Part-1 )
233
Israel witnessed these miracles, they were compelled to believe,
so they did not have to fulfill the commandments. The second
opinion states that they were required to adhere to the
commandments, so that no responsible adult is free of such
responsibilities. Al-Qurtubi said that this is what is correct,
because, he said, although the Children of Israel witnessed
these tremendous calamities and incidents, that did not mean
that they were not responsible for fulfilling the commandments
any more. Rather they are responsible for that, and this is
clear. Allah knows best.
(i u oi [fX* cSj till) cP! Uj [di'\
V? & *3
i57. And We shaded you with clouds and sent down on you
Al-Mamta and the quail, (saying): " Eat of the good lawful
things We have provided for you,” (but they rebelled). And
they did not wrong Us but they wronged themselves. $
The Shade, the Manna and the Quail
After Allah mentioned the calamities that He saved the
Children of Israel from, He mentioned the favors that He
granted them, saying,
iAnd We shaded you with clouds}. This Ayah mentions the white
clouds that provided shade for the Children of Israel, protecting
them from the sun’s heat during their years of wandering. In
the Hadith about the trials, An-Nasa’i recorded Ibn ‘Abbas
saying, “Allah shaded the Children of Israel with clouds during
the years of wandering.” 1 ' 1 Ibn Abi Hatim said, “Narrations
similar to that of Ibn ‘Abbas were reported from Ibn TJmar, Ar-
Rabl* bin Anas, Abu Mijlaz, Ad-Dahhak, and As-Suddi.” 121 Al-
Hasan and Qatadah said that,
iAnd We shaded you with clouds } “This happened when they
were in the desert and the clouds shielded them from the
111 An-Nasal in Al-Kubra 6 :405 .
121 Ibn Abi Ratim 1 :174.
234
Tafsir Ibn Kathir
sun .” 1 11 Ibn Jarir said that several scholars said that the type
of cloud the Ayah mentioned, “was cooler and better than the
type we know .” 121
‘Ali bin Abi Talhah reported that Ibn ‘Abbas commented on
Allah’s statement,
iAnd sent down on you Al-Manna >, “The manna used to descend
to them to the trees, and they used to eat whatever they wished
of it.” Also, Qatadah said, “The manna, which was whiter than
milk and sweeter than honey, used to rain down on the
Children of Israel, just as the snow falls, from dawn until
sunrise. One of them would collect enough for that particular
day, for if it remained more than that, it would spoil. On the
sixth day, Friday, one would collect enough for the sixth and
the seventh day, which was the Sabbath during which one
would not leave home to seek his livelihood, or for anything
else. All this occurred in the wilderness .” 131 The type of manna
that we know provides sufficient food when eaten alone,
because it is nutritious and sweet. When manna is mixed with
water, it becomes a sweet drink. It also changes composition
when mixed with other types of food. However, this is not the
only type. The evidence to this fact is that Al-Bukhari narrated,
that Said bin Zayd said that the Messenger of Allah ^ said,
^3 -P 1 It fcsto
uKam'ah (truffles) is a type of manna, and its liquid is a
remedy for the eyes ." 141
This Hadith was also collected by Imam Ahmad. 151 The
group of Hadith compilers, with the exception of Abu Dawud,
also collected it, and At-Tirmidhi graded it Hasan SahihJ 61 At-
Tirmidhi recorded Abu Hurayrah saying that the Messenger of
111 Ibn Abi Hatim 1:174,
121 At-Tabari 2:91.
131 Ibn Abi Hatim 1:176.
141 Path Al-Bari 8:14.
151 Ahmad 1:187.
161 Fath Al-Bari 8:14, Muslim 3:1619, Tuhfat Al-Ahwadhi 6:235, An-
Nasa’i in Al-Kubra 4 :370 , and Ibn Majaih 2 : 1 143 .
235
Surah 2. Al-Baqarah (50 - 74) ( Part-1 )
Allah jg said,
, j* j*^Jl ^ja »lLi t$jj &>Jl lj* o^AJUIt
“The 'Ajwah (pressed, dried date) is from Paradise and it cures
poison, Al-Kam'ah (truffles) is a fortn of manna, and its liquid
heals the eye."* At-Tirmidhi is the only one of them who
recorded this Hadith)^
As for the quail (Saliva) in question, ‘Ali bin Abi Talhah
reported that Ibn ‘Abbas said, “The [Saliva) is a bird that looks
like the quail. ”* 2 * This is the same opinion reported from
Mujahid, Ash-Sha'bi, Ad-Dahhak, Al-Hasan, ‘Ikrimah and Ar-
RabT bin Anas, may Allah have mercy upon them.* 3 * Also,
‘Ikrimah said that the Salwa is a bird in Paradise about the
size of a sparrow .* 41 Qatadah said "The Salwa is a bird that is
similar to a sparrow. During that time, an Israelite could catch
as many quails as was sufficient for that particular day,
otherwise the meat would spoil. On the sixth day, Friday, he
would collect what is enough for the sixth and the seventh
day, the Sabbath, during which one was not allowed to depart
his home to seek anything.”* 5 *
Allah said,
!y,
iEat of the good lawful things We have provided for you,} (7:160)
this form of command is a simple order of allowance, guiding to
what is good. Allah said,
p 4 -' « i ^ *-?*^ c$j
iAnd they did not wrong Us but they wronged themselves } means,
*We commanded them to eat from what We gave them, and to
perform the acts of worship (but they rebelled).’ This Ayah is
similar to Allah’s statement,
* 1 1 Tuhfat Al-Ahwadhi 6 :233 & 235 .
* 2 ' At-Tabari 2 :96 .
* 3 * Ibn Abi Hatim 1 :178.
* 4 * Ibn Abi Hatim 1 :179.
151 Ibid.
236
Tafsir Ibn Kathir
4Eat of the provision of your Lord, and be grateful to Him }
( 34 : 15 ).
Yet, the Children of Israel rebelled, disbelieved and
committed injustice against themselves, even though they saw
the clear signs, tremendous miracles and extraordinary events.
The Virtue of Muhammad's Companions over the
Companions of all Other Prophets
Here it is important to point out the virtue of Muhammad’s
Companions over the companions of the other Prophets. This
includes firmness in the religion, patience and the lack of
arrogance, may Allah be pleased with them. Although the
Companions accompanied the Prophet jg in his travels and
battles, such as during the battle of Tabuk, in intense heat and
hardship, they did not ask for a miracle, though this was easy
for the Prophet ^ by Allah’s leave. And when the Companions
became hungry, they merely asked the Prophet jg - to invoke
Allah - for an increase in the amount of food. They collected
whatever food they had and brought it to the Prophet sg, and
he asked Allah to bless it, told each of them to take some food,
and they filled every pot they had. Also, when they needed rain,
the Prophet jg asked Allah to send down rain, and a rain cloud
came. They drank, gave water to their camels and filled their
water skins. When they looked around, they found that the
cloud had only rained on their camp. This is the best example
of those who were willing to accept Allah’s decision and follow
the Messenger of Allah sg.
Ijljij lijkL ijiijij Ijly j&Li Gii
— sjfc ji- Jjk-j j ¥• 4L.
4 iylf VLj !i-W b *'- ' *
458. And (remember) when We said: "Enter this town
(Jerusalem) and eat bountifully tlterein with pleasure and delight
wherever you wish, and enter the gate in prostration (or bowing
with humility) and say: ' Forgive us,' and We shall forgive you
your sins and shall increase (reward) for the good-doers
459. But those who did wrong changed the word from Hurt
which had been told to them for another, so We sent upon the
wrongdoers Rijz (a punishment) from the heaven because of
237
Surah 2. Al-Baqarah (50 - 74) ( Part-1 )
their rebellion.}
The Jews were
Rebellious instead
of Appreciative
when They gained
Victory
Allah admonished
the Jews for avoiding
Jihad and not
entering the holy land
as they had been
ordered to do when
they came from Egypt
with MOsa. They were
also commanded to
fight the disbelieving
‘Amallq (Canaanites)
dwelling in the holy
land at that time. But
they did not want to
fight, because they
were weak and
exhausted. Allah
punished them by
causing them to become lost, and to continue wandering, as
Allah has stated in Surat Al-Ma'idah (5). The correct opinion
about the meaning of, ‘the holy land’ mentioned here is that it
was Bayt Al-Maqdis (Jerusalem), as As-Suddi, Ar-Rabl‘ bin
Anas, I 1 Qatadah and Abu Muslim Al-Asfahani, as well as
others have stated. Musa said,
(Jcl J’jlT j rjj? yi.
■ * ' ” r J y LLii
yicrS*
iiiUu SU i
JitoiSiL >^1{^ piSsj J>T
[y \£=»j ' liU’i
4l4y £ jft & Jf s^saf AVr t£3
iO people! Enter the holy land which Allah has assigned to you
and turn not back (in flight).} (5:2 1) 121
However, some scholars said that the holy land is Jericho,
Ibn Abi Hatim 1 : 18 1 .
121 Ar-Razi 3:82.
238 Tafsir Ibn Kathir
(Ariha 1 ) and this opinion was mentioned from Ibn ‘Abbas and
‘Abdur-Rahman bin Zayd.
After the years of wandering ended forty years later, in the
company of Yuwsha* (Joshua) bin Nun, Allah allowed the
Children of Israel to conquer the holy land on the eve of a
Friday. On that day, the sun was kept from setting for a little
more time, until victory was achieved. When the Children of
Israel conquered the holy land, they were commanded to enter
its gate while,
4 prostrating ^ in appreciation to Allah for making them
victorious, triumphant, returning them to their land and saving
them from being lost and wandering. Al-‘Awfi said that Ibn
‘Abbas said that,
iattd enter the gate Sujjadan} means, “While bowing”. 11 ' Ibn Jarir
reported Ibn ‘Abbas saying,
iand enter the gate in prostration} means, “Through a small door
while bowing.” Al-Hakim narrated it, and Ibn Abi Hatim added,
“And they went through the door backwards!” Al-Hasan Al-
Basri said that they were ordered to prostrate on their faces
when they entered the city, but Ar-Razi discounted this
explanation. It was also said that the Sujud mentioned here
means, ‘submissiveness’, for actually entering while prostrating
is not possible.
Khaslf said that “Ikrimah said that Ibn ‘Abbas said, “The
door mentioned here was facing the Qiblah.” Ibn ‘Abbas,
Mujahid, As-Suddi, Qatadah and Ad-Dahhak said that the
door is the door of Hittah in Iylya’, which is Jerusalem. Ar-Razi
also reported that some of them said that it was a door in the
direction of the Qiblah”. Khaslf said that ‘Ikrimah said that
Ibn ‘Abbas said that the Children of Israel entered the door
sideways. As-Suddi said that Abu Said Al-Azdy said that Abu
Al-Kanud said that ‘Abdullah bin Mas*ud said that they were
(i|
At-Tabari 2:113.
239
Surah 2. Al-Baqarah (50 - 74) ( Part-1 )
commanded to,
4&Si ^qi j &%}
ienter the gate in prostration (or bowing with humility)} but
instead, they entered while their heads were raised in
defiance. 1 11
Allah said next,
4*^ lAA» ^
iand say: 'Hittah'}. Ibn ‘Abbas commented, “Seek Allah’s
forgiveness.” 121 Al-Hasan and Qatadah said that it means, “Say,
‘Relieve us from our errors.”* 3 '
iand We shall forgive you your sins and shall increase (reward) far
the good-doers } Here is the reward for fulfilling Allah’s
commandment. This Ayah means, “If you implement what We
commanded you, We will forgive your sins and multiply your
good deeds.” In summaiy, upon achieving victory, the Children
of Israel were commanded to submit to Allah in tongue and
deed and, to admit to their sins and seek forgiveness for them,
to be grateful to Allah for the blessings He gave them,
hastening to do the deeds that Allah loves, as He said,
{4*** 4 4 u-UJ'
4405
iWhen there comes the help of Allah (to you, O Muhammad jfe
against your enemies) and the conquest (of Makkahj. And you
see that the people enter Alldlt’s religion (Islam) in croivds. So
glorify the praises of your Lord, and ask His forgiveness.
Verily, He is the One Wlw accepts the repentance.} (110).
Allah said,
4^i> Jj if *Ai y&}
iBut those who did wrong changed the word from that which
had been told to them far another}.
* 1 ' Ibn Abi Hatim 1 :183.
* 2 ' Ibid.
' 3 ' Ibn Abi Hatim 1 :185.
241
Surah 2. Al-Bagaralt (50 - 74) ( Part-1 )
Ad-Dahhak said that Ibn ‘Abbas said, “Every word in Allah’s
Book that says Rijz means, ‘a punishment.’ ” |1 ’ Mujahid, Abu
Malik, As-Suddi, Al-Hasan and Qatadah were reported to have
said that Rijz means Torment.’ 121 Ibn Abi Hatim narrated that
Sa‘d bin Malik, Usamah bin Zayd and Khuzaymah bin Thabit
said that the Messenger of Allah said,
jlS ^r* fi . j Ojf- Uail®
uThe plague is a Rijz, a punishment with which Allah
punished those before yo«.» 131
This is also how An-Nasa’i recorded this Hadith J 41 In
addition, the basis of this Hadith was collected in the Two
Sahihs,
* If you hear of the plague in a land, then do not enter if.® 151
Ibn Jarir recorded Usamah bin Zayd saying that the
Messenger of Allah jg said,
% *'■'■** ^ j!’
« This calamity and sickness (i.e. the plague) is a Rijz, a
punishment with which some nations who were before you were
punished .» |61
The basis of this Hadith was also collected in the Two
Sahihs. 171
b_:2 Glii iu Ctj-rt iiii biii -ifs* j — '—.I
Jfjii v i >>«-3 «*' ojj Ot lA^=» «jA>' i-*-
460. And (remember) when Musa asked for water for his
people, We said: " Strike the stone with your stick." Then
111 At-Tabari 2:118.
121 Ibn Abi Hatim 1 :187.
131 Ibn Abi Hatim 1 : 186.
141 An-Nasa’i in Al-Kubra 4 :362 .
151 Path Al-Bari 10 : 189 , and Muslim 4 : 1739 .
161 At-Tabari 2:1 16.
171 Fafh Al-Bari 6 :512 , Muslim 4:1737.
? Tafsfr Ibn Katlur
gushed forth therefrom twelve springs. Each (group of) people
knew its own place for ivater. "Eat and drink of that which
Allah has provided and do not act corruptly, making mischief
on the earth
Twelve Springs gush forth
Allah said, “Remember My favor on you when I answered the
supplication of your Prophet, MQsa, when he asked Me to
provide you with water. I made the water available for you,
making it gush out through a stone. Twelve springs burst out
of that stone, a designated spring for each of your tribes. You
eat from the manna and the quails and drink from the water
that I provided for you, without any effort or hardship for you.
So worship the One Who did this for you.
44-*-^ U iVi . )
4And do not act corruptly, making mischief on the earth) meaning,
“Do not return the favor by committing acts of disobedience
that cause favors to disappear.”
Ibn ‘Abbas said that the Children of Israel, “Had a square
stone that MQsa was commanded to strike with his staff and,
as a result, twelve springs burst out of that stone, three on
each side. Each tribe was, therefore, designated a certain
spring, and they used to drink from their springs. They never
had to travel from their area, they would find the same bounty
in the same manner they had in the first area.” 111 This
narration is part of the long Hadith that An-Nasa’i, Ibn Jarir
and Ibn Abi Hatim recorded about the trials.
This story is similar to the story in Surat Al-‘Araf (Chapter
7) although the latter was revealed in Makkah. In Surat Al-
A'raf, Allah used the third person when He mentioned the
Children of Israel to the Prophet gg and narrated what He
favored them with. In this Surat Al-Baqarah, which was
revealed in Al-Madlnah, Allah directed His Speech at the
Children of Israel. Further, Allah said in Surat Al-A‘raf,
'• j~* liiif il* ■'- 'y'ti )
HI
At-Tabari 2:120.
243
Surah 2 . Al-Baqarah (50 - 74) (Part-1 )
iAttd there gushed forth out of it twelve springs} (7:160),
describing what first occurred when the water begins to gush
out. In the Ayah in Surat Al-Baqarah, Allah described what
happened later on, meaning when the water burst out in full
force. Allah knows best.
G U & jf * i J u i-jL£
rii ji' JVi C+U;
461 . And (remember) when you said, "O Musa ! We camwt
endure one kind of food. So invoke your Lord for us to bring
forth for us of what the earth grows, its herbs, its cucumber its
Film, its lentils and its onions.'' He said, "Would you
exchange that which is better for that which is loioer? Co you
down to any town and you shall find lolwt you want!"}
The Children of Israel preferred Foods inferior to Manna
and Quails
Allah said, “And remember My favor on you when I sent
down the manna and quails to you, a good, pure, beneficial,
easily acquired food. And remember your ungratefulness for
what We granted you. Remember how you asked Musa to
exchange this type of food for an inferior type that consists of
vegetation, and so forth.” Al-Hasan Al-Basri said about the
Children of Israel, “They were bored and impatient with the
type of food they were provided. They also remembered the life
they used to live, when their diet consisted of lentils, onions,
garlic and herbs." They said,
40 Musa ! We cannot endure one kind of food. So invoke your
Lord for us to bring forth for us of wlmt the earth grows, its herbs,
its cucumbers, its Film, its lentils and its onions}. They said,
-i&Z &■}
40 tie kind of food} meaning, the manna and quails, because
they ate the same food day after day. The Ayah mentioned
244
Tafsir Ibn Kathir
lentils, onions and herbs, which are all known types of foods.
As for the Fum, Ibn Mas“ud read it, Thum (garlic). Also, Ibn Abi
Hatim narrated that Al-Hasan said about the Ayah,
4 Its Fum}, “Ibn ‘Abbas said that Fum means, garlic.”* 1 *
He also said that the expression, ‘Fumu-lanna’ means, ‘bake
for us’, according to the languages of old. Ibn Jarir
commented, “If this is true, then ‘Fum’ is one of the words
whose pronounciation were altered, the letter ‘fa’ was replaced
by the letter ‘tha’, since they are similar in sound.”* 2 * And
Allah knows best. Others said that Fum is wheat, the kind
used for bread. Al-Bukhari said, “Some of them said that Fum
includes all grains or seeds that are eaten.”
Allah’s statement,
4 % > 2 4 *
4He said, "Would you exchange that which is better for that which is
lower?"} criticized the Jews for asking for inferior foods,
although they were living an easy life, eating tasty, beneficial
and pure food. Allah’s statement,
4Go you down to any Misr} means, ‘any city’, as Ibn ‘Abbas
said.* 3 ' Ibn Jarir also reported that Abu Al-‘Aliyah and Ar-Rabl‘
bin Anas said that the Ayah refers to Misr, the Egypt of
Fir'awn.* 4 * The truth is that the Ayah means any city, as Ibn
‘Abbas and other scholars stated. Therefore, the meaning of
Musa’s statement to the Children of Israel becomes, “What you
are asking for is easy, for it is available in abundance in any
city that you might enter. So since what you asked for is
available in all of the villages and cities, 1 will not ask Allah to
provide us with it, especially when it is an inferior type of food.”
This is why Musa said to them,
4^ £ rU *4 !^i ijU* % Ji 4<
Ibn Abi Hatim 1 :193.
* 2 ' At-Jabari 2:130.
* 3 ' Ibn Abi Hatim 1 :194
* 4 ' At-Jabari 2 : 134 .
245
Surah 2. Al-Baqarah (50 - 74) (Part-1)
4 Would you exchange that which is better for tltat which is
lower? Go you down to any town and you shall find what you
want! >
Since their request was the result of boredom and arrogance
and since fulfilling it was unnecessary, their request was
denied. Allah knows best.
461. And they were covered with humiliation and misery, and
they drew on themselves the wrath of Allah. That was because
they used to disbelieve in the Ay at (proofs, evidence) of Allah
and killed the Prophets wrongfully. That was because they
disobeyed and used to transgress the bounds (in their
disobedience to Allah, i.e. comtnit crimes and sins.)) (2:61)
Covering the Jews in Humiliation and Misery
Allah said,
4^^::i!, iljsi > ^
iAnd they were covered with humiliation and misery ). This Ayah
indicates that the Children of Israel were plagued with
humiliation, and that this will continue, meaning that it will
never cease. They will continue to suffer humiliation at the
hands of all who interact with them, along with the disgrace
that they feel inwardly. Al-Hasan commented, “Allah humiliated
them, and they shall have no protector. Allah put them under
the feet of the Muslims, who appeared at a time when the
MajQs (Zoroastrians) were taking the Jizyah (tax) from the
Jews.” 1 11 Also, Abu Al-‘Aliyah, Ar-Rabl‘ bin Anas and As-Suddi
said that ‘misery’ used in the Ayah means, ‘poverty. ,|21 ‘Atiyah
Al-‘Awfi said that ‘misery’ means, ‘paying the tilth (tax). 1,31 In
addition, Ad-Dahhak commented on Allah’s statement,
Ibn Abi H&tim 1:195, 196.
121 Ibn Abi HStim 1 :196.
’ 3 * Ibn Abi Hatim 1 :196.
246
Tafsir Ibn Kathir
*1— "i J&j}
iatid they drew on themselves the wrath of Allah}, “They deserved
Allah’s anger.” 111 Also, Ibn Jarir said that,
4^ i%j}
iand they drew on themselves the wrath of Allah} means, “They
went back with the wrath. Similarly, Allah said,
iVerily, I intend to let you draw my sin on yourself as well as
yours} ( Al-Ma’idah 5:29 ) meaning, ‘You will end up carrying my,
and your, mistakes instead of me’. Thus, the meaning of the
Ayah becomes. They went back carrying Allah’s anger; Allah’s
wrath descended on them; they deserved Allah’s anger.’ ” |2 '
Allah’s statement,
KKA" si' /
AThat was because they used to disbelieve in the Ayat (proofs,
evidences, etc.) of Allah and killed the Prophets wrongfully.} means,
“This is what We rewarded the Children of Israel with:
humiliation and misery." Allah’s anger that descended on the
Children of Israel was a part of the humiliation they earned,
because of their defiance of the truth, disbelief in Allah’s Ayat
and belittling the carriers of Allah’s Law i.e. the Prophets and
their following. The Children of Israel rejected the Messengers
and even killed them. Surely, there is no form of disbelief worse
than disbelieving in Allah’s Ayat and murdering the Prophets of
Allah.
Meaning of Kibr
Similarly, in a Hadith recorded in the Two Sahihs the
Messenger of Allah jgg said,
v'Kibr, is refusing the truth and degrading (belittling) people .» (3)
111 At-Tabari 2:138
> 2 ' Ibid.
Muslim 1 :93 .
247
Surah 2. Al-Baqarah (50 - 74 ) ( Part-1 )
Imam Ahmad recorded, ‘Abdullah bin Mas*ud saying that the
Messenger of Allah jfc said,
Irt Jilij { Ujj : llJ Jii jl
«The people who will receive the most torment on the Day of
Resurrection are: a man who was killed by a Prophet or who killed a
Prophet, an unjust ruler and one who mutilates (the dead)j [l]
Allah’s statement,
4 ju \y\£s*j }
iThat was because they disobeyed and used to transgress the bounds >
mentions another reason why the Children of Israel were
punished in this manner, for they used to disobey and
transgress the limits. Disobedience is to do what is prohibited,
while transgression entails overstepping the set limits of what is
allowed and what is prohibited. Allah knows best.
(fSj M O*'* >>* '>*'* u!^'
4 til ji* 'Jj (!j& *j>>- $$ ^4^
462 . Verily, those who believe and those who are Jews and
Christians, and Sabians (Sabi'in), whoever believes in Allah
and the Last Day and does righteous good deeds shall have their
reward with their Lord, on them shall be no fear, nor shall they
grieve.}
Faith and doing Righteous Deeds equals Salvation in all
Times
After Allah described the condition - and punishment - of
those who defy His commands, fall into His prohibitions and
transgress set limits by committing prohibited acts, He stated
that the earlier nations who were righteous and obedient
received the rewards for their good deeds. This shall be the
case, until the Day of Judgment. Therefore, whoever follows
the unlettered Messenger and Prophet shall acquire eternal
happiness and shall neither fear from what will happen in the
future nor become sad for what has been lost in the past.
Ahmad 1 :407 .
248
J
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Tg/sfr Ibn Kathir
\-, Similarly, Allah said,
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4No doubt! Verily, the
Awliyd' of Allah 1 1 , no
fear shall come upon
them nor shall they
grieve $► (10:62).
The angels will
proclaim to the dying
believers, as
mentioned,
4 jii u-> yu c^jJ' 6 ^
J£j y&x
!&* « !^2 vt
i^lj
f\ojX^c-J>
iVerily, those who say:
"Our Lord is Allah
(alone)," and then they
stand firm, on them the
angels will descend (at the time of their death) (saying) : "Fear not,
nor grieve! But receive the glad tidings of Paradise which you have
been promised !"}. (41:30)
The Meaning of Mu’min, or Believer
‘Ali bin Abi Talhah narrated from Ibn ‘Abbas, about,
A Stt c? i&> V>& \jx uM b}
iVerily, those who believe and those who are Jews and
Christians, and Sabians, whoever believes in Allah and the Last
Day^W
* 1 * The obedient believers .
* 2 * Ibn Abi Hatim 1 : 198 .
249
Surah 2. Al-Baqarah (50 - 74) ( Part-1 )
that Allah revealed the following Ayah afterwards,
j i L XX iX 'X.i (X-X} X- gX
4And whoever seeks religion other than Islam, it will never be
accepted of him, and in the Hereafter he will be one of the
losers > (3:85).
This statement by Ibn ‘Abbas indicates that Allah does not
accept any deed or work from anyone, unless it conforms to
the Law of Muhammad jg that is, after Allah sent Muhammad
Sfe. Before that, every person who followed the guidance of his
own Prophet was on the correct path, following the correct
guidance and was saved.
Why the Jews were called ‘Yahud’
The Jews are the followers of Prophet Musa, who used to
refer to the Tawrah for judgment. Yahud is a word that
means, ‘repenting’, just as Musa said,
4 1 Certainly we have Hudna to You)> meaning, we repent to You.
This indicates that they were first called Yahud, because they
repented and, because they were kind to each other. It was also
said that they were called Yahud in reference to Yahuda
(Judah) the eldest son of Prophet Ya'qub. Abu ‘Amr bin Al-‘Ala’
said that they were called Yahud, because they swayed when
they read the Tawrah.
Why the Christians were called ‘Nasara’
When “Isa was sent, the Children of Israel were required to
follow and obey him. The followers of Isa and his companions
are called An-Nasdra, because they gave aid and support to
each other. They are also called Ansar (helpers), as ‘Isa said,
-iJli jii
4"Who will be my helpers in Allah's cause?" Al-Haivariyyun
said : "We are the helpers of Allah .'>(61:14)
It was said that they were called ‘Nasara’, because they
inhabited a land called An-Nasirah (Nazareth), as Qatadah, Ibn
250
Tafstr Ibn Kathir
Jurayj and Ibn ‘Abbas were reported to have said ,* 11 Allah
knows best. Nasara is certainly plural for Nasran.
When Allah sent Muhammad as the Last and Final Prophet
and Messenger to all of the Children of Adam, mankind was
required to believe in him, obey him and refrain from what he
prohibited them; those who do this are true believers. The
Ummah of Muhammad was called ‘Mu’minin’ (believers),
because of the depth of their faith and certainty, and because
they believe in all of the previous Prophets and matters of the
Unseen.
The Sabi’un or Sabians
•
There is a difference of opinion over the identity of the
Sabians. Sufyan Ath-Thawri said that Layth bin Abu Sulaym
said that Mujahid said that, “The Sabians are between the
Majus, the Jews and the Christians. They do not have a
specific religion .”* 21 Similar is reported from Ibn Abi Najlh .* 31
Similar statements were attributed to ‘Ata’ and Said bin
Jubayr .* 41 They (others) say that the Sabians are a sect among
the People of the Book who used to read the Zabur (Psalms),
others say that they are a people who worshipped the angels
or the stars. It appears that the closest opinion to the truth,
and Allah knows best, is Mujahid’s statement and those who
agree with him like Wahb bin Munabbih, that the Sabians are
neither Jews nor Christians nor MajOs nor polytheists. Rather,
they did not have a specific religion that they followed and
enforced, because they remained living according to their
Fitrah (instinctual nature). This is why the idolators used .to
call whoever embraced Islam a ‘Sabi’, meaning, that he
abandoned all religions that existed on the earth. Some
scholars stated that the Sabians are those who never received
a message by any Prophet. And Allah knows best.
pi jJ> C \g% pZK Z \jSL 'jjd pi G& pi
jJa
Jdli S jli liij'i a oi
i it
111 Ar-Razi 3 :97 .
* 21 At-Tabari 2 : 146 .
* 3 * Ibid.
* 41 Ibn Abi Hatim 1 : 199-200.
Surah 2. Al-Baaarah (50 - 74) ( Part-1 )
251
163. And (O Qiildren oflsrd'il, remember) when We took your
covenant and We raised above you the Mount (saying) : "Hold
fast to that which We have given you, and remember that which
is therein so that you may acquire Taqwd >
164. Then after that you turned away. Had it not been for the
grace and mercy of Allah upon you, indeed you toould have
been among the losers
Taking the Covenant from the Jews
Allah reminded the Children of Israel of the pledges,
covenants and promises that He took from them to believe in
Him alone, without a partner, and follow His Messengers.
Allah stated that when He took their pledge from them, He
raised the mountain above their heads, so that they affirm the
pledge that they gave Allah and abide by it with sincerity and
seriousness. Hence, Allah’s statement,
u !#0 St fsst t !4i « as ja as % & & s# S !f»
idj
iAtid (remember) when We raised the mountain over them as if
it had been a canopy, and they thought that it was going to fall
on them . (We said) : "Hold firtnly to what We have given you
(Tawrdh), and remember that which is therein (act on its
commandments), so that you may fear Allah and obe y Him.’%
(7:171).
The mount mentioned here is At-TQr, just as it was explained
in Surat Al-A'raf according to the Tafsir of Ibn ‘Abbas, Mujahid,
‘Ata’, ‘Ikrimah, Al-Hasan, Ad-Dahhak, Ar-Rabl‘ bin Anas and
others. 1 11 This is more obvious. There is another report from
Ibn ‘Abbas saying; The Tur is a type of mountain that
vegetation grows on, if no vegetation grows on it, it is not called
Tur.’ 121 And in the Hadith about the trials, Ibn ‘Abbas said;
“When they (the Jews) refused to obey, Allah raised the
^ Ibn Abi Hatim 1 :203
121 Ibid.
252
Tafsir lbn Kathir
mountain above their heads so that they would listen.”* 1 *
Al-Hasan said that Allah’s statement,
iHold fast to that which We have given you } means, the
Tawrah.* 2 ’ Mujahid said that the Ayah commanded, “Strictly
adhere to it."* 3 * Abu Al-‘Aliyah and Ar-Rabl‘ said that,
in c \g%}
iand remember that which is therein } means, “Read the Tawrah
and implement it.”* 4 * Allah’s statement,
-Iji ft
iThen after that you turned away. Had it not been far the grace of
Allah > means, “Yet, after the firm pledge that you gave, you still
deviated and broke your pledge”;
iHad it not been far the grace and mercy of Allah upon you},
meaning, by forgiving you and by sending the Prophets and
Messengers to you,
4 Indeed you would have been among the losers } meaning, in this
life and the Hereafter due to their breach of the covenant.
\yT-l $ Oft 4 p* \Sx3 cji f, f&
cfj 1*4
465. And indeed you knew tlwse amongst you who
transgressed in the matter of the Sabbath (i.e. Saturday). We
said to titan: "Be you monkeys, despised and rejected."}
466. So We made this punishment an example far those in front
of it and those behind it, and a lesson far Al-Muttaqin (the
pious.}
*** An-Nasal in Al-Kubrd 6 :396 .
* 2 * lbn Abi Hatim 1 :204
* 3 * lbn Abi Hatim 1 :205.
* 4 * Ibid.
253
Surah 2 . Al-Baqarah (50 - 74) (Part-1 )
The Jews breach the Sanctity of the Sabbath
Allah said,
iAnd indeed you knew}. This Ayah means, O Jews! Remember
that Allah sent His torment on the village that disobeyed Him
and broke their pledge and their covenant to observe the
sanctity of the Sabbath. They began using deceitful means to
avoid honoring the Sabbath by placing nets, ropes and artificial
pools of water for the purpose of fishing before the Sabbath.
When the fish came in abundance on Saturday as usual, they
were caught in the ropes and nets for the rest of Saturday.
During the night, the Jews collected the fish after the Sabbath
ended. When they did that, Allah changed them from humans
into monkeys, the animals having the form closest to humans.
Their evil deeds and deceit appeared lawful on the surface, but
they were in reality wicked. This is why their punishment was
compatible with their crime. This story is explained in detail in
Surat Al-A'raf, where Allah said (7:163),
H V-V— if 4 «/«;£»
*< 'jib
iSIJL
iAnd ask them (O Muhammad about the town that was by
the sea; when they transgressed in the matter of the Sabbath
(i.e. Saturday): when their fish came to them openly on the
Sabbath day, and did not come to them on the day they had no
Sabbath. Thus We made a trial of them, for they used to rebel
(disobey Allah).} (7: 1 63)
In his Tafsir, Al-‘Awfi reported from Ibn ‘Abbas that he said,
iWc said to tltem : "Be you monkeys, despised and rejected "} means,
“Allah changed their bodies into those of monkeys and swines.
The young people turned into monkeys while the old people
turned into swine.”* 1 * Shayban An-Nahwi reported that
hi
lbn Abi H&tim 1 :210 .
254
Tafstr Ibn Kathir
Qatadah commented on.
4 We said to them: "Be you monkeys, despised and rejected"},
“These people were turned into howling monkeys with tails,
after being men and women.” 111
The Monkeys and Swine that exist now are not the
Descendants of Those that were transformed
Ibn Abi Hatim recorded that Ibn ‘Abbas said, “Those who
violated the sanctity of the Sabbath were turned into monkeys,
then they perished without offspring.” 12 ' Ad-Dahhak said that
Ibn ‘Abbas said, “Allah turned them into monkeys because of
their sins. They only lived on the earth for three days, for no
transformed person ever lives more than three days. They did
not eat, drink or have offspring. Allah transformed their
shapes into monkeys, and He does what He wills, with whom
He wills and He changes the shape of whomever He wills. On
the other hand, Allah created the monkeys, swines and the
rest of the creation in the six days (of creation) that He
mentioned in His Book.”' 3 '
Allah’s statement,
<$£}
^So We made this punishment an example} means, Allah made the
people of this village, who violated the sanctity of the Sabbath,
ii&}
ian example} via the way they were punished. Similarly, Allah
said about Pharaoh,
4 So Allah, seized him with punishing example for his last and first
transgression} (79:25).
Allah’s statement,
111 Ibn Abi Hatim 1 :209
121 Ibid.
131 At-Jabari 2:167.
Surah 2 . Al-Baqarah (50 - 74) (Part-1 )
255
U) IfOj OJJ
ifor those in front of it and those behind it} meaning, for the other
villages. Ibn ‘Abbas commented, “Meaning, *We made this
village an example for the villages around it by the manner in
which We punished its people.’” Similarly, Allah said,
V .o>"*y (*♦**>
4 And indeed We have destroyed towns (populations) round
about you, and We have (repeatedly) shown (them) the Ayat
(proofs, evidences, verses, lessons, signs, revelations, etc.) in
various ways that they might return (to the truth and believe in
the Oneness of Allah - Islamic Monotheism ^.(46:27)
Therefore, Allah made them an example for those who lived
during their time as well as a reminder for those to come, by
preserving their story. This is why Allah said,
iand a_ lesson for Ai-Muttaqin (the pious)}, meaning, a reminder.
This Ayah means, “The torment and punishment that this
village suffered was a result of indulging in Allah’s prohibitions
and their deceit. Hence, those who have Taqwd should be
aware of their evil behavior, so that what occurred to this
village does not befall them as well.” Also, Imam Abu ‘Abdullah
bin Battah reported that Abu Hurayrah said that the
Messenger of Allah jg said,
klJSSjl U l yyfj'j V*
“Do not commit what the Jews committed, breaching what
Allah has forbidden, by resorting to the lowest types of
deceit V* 1
This Hadith has a good [Jay id) chain of narration. Allah
knowsjaest.
j&L \)jA ijlli \ju IJtjj <if c>\ Is'J* JLj 3)j}
467. And (remember) when Musa said to his people: "Verily,
m
Irwa’Al-Gham 5:375.
256
Tafsir Ibn Kathir
Allah commands you that you slaughter a cow." They said,
"Do you make fun of us?" He said, "I take Allah's refuge from
being among Al-Jdhilin (the ignorant or the foolish)."}
The Story of the murdered Israeli Man and the Cow
Allah said, ‘O Children of Israel! Remember how I blessed
you with miracle of the cow that was the means for
discovering the identity of the murderer, when the murdered
man was brought back to life.’
Ibn Abi Hatim recorded TJbaydah As-Salmani saying, “There
was a man from among the Children of Israel who was impotent.
He had substantial wealth, and only a nephew who would
inherit from him. So his nephew killed him and moved his body
at night, placing it at the doorstep of a certain man. The next
morning, the nephew cried out for revenge, and the people took
up their weapons and almost fought each other. The wise men
among them said, *Why would you kill each other, while the
Messenger of Allah is still among you?’ So they went to Musa
and mentioned the matter to him and MCisa said,
cr, o
5 P JVi tj.
U>®
4" Verily, Allah commands you that you slaughter a cow.”
They said, "Do you make fun of us?" He said, "I take Allah's
refuge from being among Al-Jahilin (the ignorant or the
foolish)}.”
“Had they not disputed, it would have been sufficient for them
to slaughter any cow. However, they disputed, and the matter
was made more difficult for them, until they ended up looking
for the specific cow that they were later ordered to slaughter.
They found the designated cow with a man, only who owned
that cow. He said, “By Allah! I will only sell it for its skin’s fill
of gold.’ So they paid the cow’s fill of its skin in gold,
slaughtered it and touched the dead man with a part of it. He
stood up, and they asked him, Who killed you?’ He said, Tnat
man,’ and pointed to his nephew. He died again, and his nephew
was not allowed to inherit him. Thereafter, whoever committed
murder for the purpose of gaining inheritance was not allowed to
inherit.”* 11 Ibn Jarir reported something similar to that. Allah
m
Ibn Abi Ratim 1:114.
Surah 2. Al-Baaarah (50 - 74) (Part-1
knows best.' 1 *
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<$6#. They said,
~-— - — - = *J "Call upon your
Lord for us that He may make plain to us what it is!" He said,
"He says, 'Verily, it is a cow neither too old nor too young,
but (it is) between the two conditions', so do what you are
commanded ."}
469. They said, " Call upon your Lord for us to make plain to
us its colour." He said, "He says, 'It is a ycllmo cow, bright in
its colour, pleasing the beholders.' "$>
470. They said, "Call upon your Lord for us to make plain to
us what it is. Verily, to us all cows are alike. And surely, if
Allah wills, we will be guided />
471. He (Musa) said, "He says, 'It is a cow neither trained to
At-Tabari 2 : 1 83 .
258
Tafstr Ibn Katfur
till tlte soil nor water the fields, sound, having no blemish in
it.’ " They said, "Now you have brought the truth." So they
slaughtered it though they ivere near to not doing it.}
The Stubbornness of the Jews regarding the Cow; Allah
made the Matter difficult for Them
Allah mentioned the stubbornness of the Children of Israel
and the many unnecessary questions they asked their
Messengers. This is why when they were stubborn, Allah made
the decisions difficult for them. Had they slaughtered a cow,
any cow, it would have been sufficient for them, as Ibn ‘Abbas
and ‘Ubaydah have said. Instead, they made the matter
difficult, and this is why Allah made it even more difficult for
them. They said,
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iCall upon your Lord for us that He may make plain to us what it
is!}, meaning, “What is this cow and what is its description?”
Musa said,
4 He says, 'Verily, it is a cmv neither too old nor too young’},
meaning, that it is neither old nor below the age of breeding.
This is the opinion of Abu Al-‘Aliyah, As-Suddi, Mujahid,
‘Ikrimah, ‘Atiyah Al-‘Awfi, ‘Ata’, Al-Khurasani, Wahb bin
Munabbih, Ad-Dahhak, Al-Hasan, Qatadah and Ibn ‘Abbas. 1 11
Ad-Dahhak reported that Ibn ‘Abbas said that,
4But (it is) between the two conditions} means, “Neither old nor
young. Rather, she was at the age when the cow is strongest
and fittest.” 121 In his Tafsir Al-‘Awfi reported from Ibn ‘Abbas
that,
4 bright in its colour} “A deep yellowish white.” 131
111 Ibn Abi Hatim 1:216.
121 Ibn Abi Hatim 1 :217.
131 Ibn Abi Hatim 1 :22 1 .
2 59
S urah 2. Al-Baqarah (50 - 74) (Part-1)
As-Suddi said,
ipleasing the beholder } meaning, that it pleases those who see
it.* 1 ’ This is also the opinion of Abu Al-‘Aliyah, Qatadah and
Ar-Rabl‘ bin Anas.’ 2 ’ Furthermore, Wahb bin Munabbih said,
“If you look at the cow’s skin, you will think that the sun’s rays
radiate through its skin.”’ 3 ' The modern version of the Tawrah
mentions that the cow in the Ayah was red, but this is an
error. Or, it might be that the cow was so yellow that it
appeared blackish or reddish in color. Allah’s knows best.
itS
iVcrily, to us all cows are alike}* this means, that since cows are
plentiful, then describe this cow for us further,
$Atid surely, if Allah zvills} and if you further describe it to us,
iwe xuill be guided
uj— 1 'ij Jjb 'J Jl*
iHe says, 'It is a emu neither trained to till the soil nor water the
fields' } meaning, it is not used in farming, or for watering
purposes. Rather, it is honorable and fair looking. ‘Abdur-
Razzaq said that Ma’mar said that Qatadah said that,
isound} means, “The cow does not suffer from any defects.”* 4 ’
This is also the opinion of Abu Al-‘Aliyah and Ar-Rabl‘. Mujahid
also said that the Ayah means the cow is free from defects.* 5 ’
Further, ‘Ata’ Al-Khurasani said that the Ayah means that its
legs and body are free of physical defects.’ 6 ’
"’ Ibn Abi Hatim 1 :222.
* 2 ’ Ibid.
* 3 ’ At-Tabari 2 :202
* 4 ’ At-Tabari 2:214.
* 5 ’ At-Tabari 2 :225.
161 At-Tabari 2:226.
260
Tafsir Ibn Kathir
Also, Ad-Dahhak said that Ibn 'Abbas said that the Ayah,
4d^J^i 'j Cj llyi
iSo they slaughtered it though they were near to not doing it}
means, “They did not want to slaughter it.” 1 ' 1
This means that even after all the questions and answers
about the cow’s description, the Jews were still reluctant to
slaughter the cow. This part of the Qur’an criticized the Jews
for their behavior, because their only goal was to be stubborn,
and this is why they nearly did not slaughter the cow. Also,
‘Ubaydah, Mujahid, Wahb bin Munabbih, Abu Al-‘Aliyah and
‘Abdur-Rahman bin Zayd bin Aslam said, “The Jews bought
the cow with a large amount of money.”* 21 There is a
difference of opinion over this.
lliii U l—ii yT'.i
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472. And (remember) when you killed a man and disagreed
among yourselves as to the crime. But Allah brought forth that
which you were Taktumun .}
473. So We said: "Strike him (the dead man) with a piece of it
(the cow).” Thus Allah brings the dead to life and shows you
His Ayat (proofs, evidences, etc.) so that you may
understand .}
Bringing the murdered Man back to Life
Al-Bukhari said that,
4^ (wij'ili }
4And disagreed among yourselves as to the crime } means,
“Disputed.” 131
This is also the Tafsir of Mujahid. ‘Ata’ Al-Khurasani and Ad-
Dahhak said, “Disputed about this matter.” 141 Also, Ibn Jurayj
said that,
111 At-Jabari 2:219.
121 At-Jabari 2:221.
131 Fath Al-Bari 6 :506
* 4 * Ibn Abi Hatim 1 :229 .
Surah 2. Al-Baqarah (50 - 74) (Part-1)
2 61
itri £2 M
iAud (remember) when you killed a man and disagreed among
yourselves as to the crimed means, some of them said, “You killed
him,” while the others said, “No you killed him.” 1 11 This is also
the Tafsir of 'Abdur-Rahman bin Zayd bin AslamJ 21 Mujahid
said that,
4'oJ& p M &
4But Allah brought forth that which you were Taktumun } means,
“what you were hiding.” 131
Allah said,
4So We said: "Strike him (the dead man) with a piece of it (the
cow)"} meaning, “any part of the cow will produce the miracle
(if they struck the dead man with it).” We were not told which
part of the cow they used, as this matter does not benefit us
either in matters of life or religion. Otherwise, Allah would have
made it clear for us. Instead, Allah made this matter vague, so
this is why we should leave it vague. Allah’s statement,
iTltus Allah brings the dead to life ^ means, “They struck him with
it, and he came back to life.” This Ayah demonstrates Allah’s
ability in bringing the dead back to life. Allah made this
incident proof against the Jews that the Resurrection shall
occur, and ended their disputing and stubbornness over the
dead person.
Allah mentioned His bringing the dead back to life in five
instances in Surat Al-Baqarah. First Allah said,
4j ?¥
4Then We raised you up after your death}- He then mentioned the
story about the cow. Allah also mentioned the story of those
who escaped death in their land, while they were numbering in
111 At-Tabari 2 :225 .
121 At-Tabari 2:225.
131 Ibn Abi Hatim 1 :229 .
262
Tafsir Ibn Katlnr
the thousands. He also mentioned the story of the Prophet who
passed by a village that was destroyed, the story of Abraham
and the four birds, and the land that comes back to life after it
has died. All these incidents and stories alert us to the fact that
bodies shall again become whole, after they were rotten. The
proof of Resurrection is also reiterated in Allah’s statement,
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4And a sign for them is the dead land . We give it life, and We
bring forth from it grains, so that they eat thereof. And We
have made therein gardens of date palms and grapes, and We
have caused springs of water to gush forth therein . So that they
may eat of the fruit thereof - and their hands made it not.
Will they not then give thanks?) (36:33-35).
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474. T/ie/i after that your hearts were hardened and became as
stones or even worse in hardness. And indeed, there are stones
out of which rivers gush forth, and indeed, there are of them
(stones) which split asunder so that ivater floios from them, and
indeed, there are of them (stones) which fall down for fear of
Allah. And Allah is not unaware of what you do.)
The Harshness of the Jews
Allah criticized the Children of Israel because they witnessed
the tremendous signs and the Ayat of Allah, including
bringing the dead back to life, yet,
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iThen after that your hearts were hardened).
So their hearts were like stones that never become soft. This
is why Allah forbade the believers from imitating the Jews
when He said,
Surah 2. Al-Baqarah (50 - 74) (Part-1)
263
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iHa$ not the time come for the hearts of those who believe (in
the Oneness of Allah - Islamic Monotheism) to be affected by
Allah's Reminder (this Qur'an), and that which has been
revealed of the truth, lest they become as those who received the
Scripture (the Tawrah) and the Injtl (Gospel)) before (i.e. ]eivs
and Christians), and the term was prolonged for them and so
their hearts were hardened? And many of them were Fdsiqun
(the rebellious, the disobedient to Allah)} (57:16).
In his Tafsir, Al-‘Awfi said that Ibn ‘Abbas said, “When the
dead man was struck with a part of the cow, he stood up and
became more alive them he ever was. He was asked, Who
killed you?’ He said, ‘My nephews killed me.’ He then died
again. His nephews said, after Allah took his life away, By
Allah! We did not kill him’ and denied the truth while they
knew it. Allah said,
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iAnd became as stones or even worse in hardness
And by the passage of time, the hearts of the Children of
Israel were unlikely to accept any admonishment, even after
the miracles and signs they withnessed. Their hearts became
harder than stones, with no hope of ever softening.
Sometimes, springs and rivers burst out of stones, some
stones split and water comes out of them, even if there are no
springs or rivers around them, sometimes stones fall down
from mountaintops out of their fear of Allah. Muhammad bin
Ishaq narrated that Ibn ‘Abbas said that,
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iAnd indeed, there are stones out of which rivers gush forth, and
indeed, there are of them (stones) which split asunder so that water
floivs from them, and indeed, there are of them (stones) which fall
m
At-Jabari 2 :234 .
264
Tafsir Ibn Kathir
down for fear of Allah}, means, “Some stones are softer than
your hearts, they acknowledge the truth that you are being
called to,
lli ill Cj}
iAnd Allalt is not unaware of what you
Solid Inanimate Objects possess a certain Degree of
Awareness
Some claimed that the Ayat mentioned the stones being
humble as a metaphor. However, Ar-Razi, Al-Qurtubi and
other Imams said that there is no need for this explanation,
because Allah creates this characteristic - humbleness - in
stones. For instance, Allah said,
iTruly, We did offer Al-Amdnah (the trust) to the heavens and
the earth, and the mountains, but they declined to bear it and
were afraid of it (i.e. afraid of Allah's torment )} (33:72),
4ti*
iThe seven heavens and the earth and all that is therein, glorify
Him } (17:44),
iAnd the stars and the trees both prostrate themselves (to
Allah)} (55:6),
4 Have they not observed things that Allah has created: (how)
their shadows incline} (16:48),
iThey both said: “We come willingly."} (41:11),
iHad We sent down this Qur’an on a mountain} (59:21), and.
m
Ibn Abi Hatim 1 :233 .
265
Surah 2. Al-Baqarah (50 - 74) (Part-1)
4 And they will say to their skins, "Why do you testify against
us?” They will say: “Allah has caused us to speak."} (41:21).
It is recorded in the Sahih that the Prophet jg said,
tt „
“ 77*is (Mount Uhud) is a mount that loves us and that we love.* ll]
Similarly, the compassion of the stump of the palm tree for
the Prophet jg as confirmed in authentic narrations. In Sahih
Muslim it is recorded that the Prophet sg said,
43 ^ V J-3 Jjip p i .-» jli \ jPy>-
«/ fcnow rt stone in Makkah that used to greet me with the
Saldm before I loas sent. I recognize this stone nowM 2 *
He said about the Black Stone that,
a On the Day of Resurrection it will testify for those who kiss
If .nl 31
There are several other texts with this meaning. The scholars
of the Arabic language disagreed over the meaning of Allah’s
statement,
^ j' {jvf}
4And became as stones or even worse in hardness } after agreeing
that ‘or’ here is not being used to reflect doubt. Some scholars
said that ‘or’ here means, ‘and’. So the meaning becomes, “As
hard as stones, and harder.” For instance, Allah said,
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iAnd obey not a sinner or a disbeliever among them} (76:24),
and,
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111 Fath Al-BQri 6 :98 .
121 Muslim 3:1782.
I 3 ' Ahmad 1 :266.
266
Tafslr Ibn Kathir
4To cut off all excuses or to warn} (77:6).
Some other scholars said that ‘or’ here means, ‘rather’.
Hence, the meaning becomes, ‘As hard as stones. Rather,
harder.’ For instance, Allah said,
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4A section of them fear men as they fear Allah or even more )►
(4:77),
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4And We sent him to a hundred thousand (people) or even
more} (37:147), and,
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4And xoas at a distance of two bows' length or (even) nearer }
(53:9).
Some other scholars said that this Ayah means their hearts
are only of two types, as hard as stone or harder than stone.
Further, Ibn Jarir commented that this Tafsir means that
some of their hearts are as hard as stone and some hearts are
harder than stone. 111 Ibn Jarir said that he favored this last
Tafsir, although the others are plausible. I - Ibn Kathir - say
that the last Tafsir is similar to Allah’s statement,
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(2:17), and then His statement,
ll oi jr4
iOr like a rainstorm from the sky} (2:19).
It is also similar to Allah’s statement,
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4As for those who disbelieved, their deeds are like a mirage in a
desert} (24:39), and then His statement,
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At-Jabari 2 :236.
267
Surah 2. Al-Baqarah (75 - 100) (Part-1)
iOr (the state of a disbeliever) is like the darkness in a vast
deep sea) (24:40).
This then means that some of them are like the first
example, and some others are like the second example. Allah
knows best.
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475. Do you (faithful believers) covet that they will believe in
your religion inspite of the fact that a party of them (Jewish
rabbis) used to hear the Word of Allah (the Tawrah), then the y
used to change it knowingly after they understood it?)
476. And when they (Jews) meet those who believe (Muslims),
they say, "We believe," but when they meet one another in
private, they say, "Shall you (Jews) tell them (Muslims) what
Allah has revealed to you that they (Muslims) may argue with
you (Jews) about it before your Lord?" Have you (Jews) then no
understanding?)
477. Knoiv they (Jews) not that Allah knows what they conceal
and what they reveal?)
There was little Hope that the Jews Who lived during
the Time of the Prophet jfe could have believed
Allah said,
4'jJ2&\)
4Do you covet) O believers,
• ip &
4That they will believe in your religion) meaning, that these
people would obey you? They are the deviant sect of Jews
whose fathers witnessed the clear signs but their hearts
became hard afterwards. Allah said next,
268
Tafsir Ibn Katliir
ilnspite of the fact that
a party of them (Jewish
rabbis) used to hear the
Word of Allah (the
Tawrdh), then they used
to change it} meaning,
distort its meaning,
iafter they understood
it}. They understood
well, yet they used to
defy the truth,
iknirwingly}, being
fully aware of their
erroneous
interpretations and
corruption. This
statement is similar
to Allah’s statement,
iSo, because of their violation of their covenant, We cursed
them and made their hearts grow hard. They change the words
from their (right) places } (5:13).
Qatadah commented that Allah’s statement;
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AThen they used to change it knowingly after they understood it}
“They are the Jews who used to hear Allah’s Words and then
alter them after they understood and comprehended them.”* 1 *
Also, Mujahid said, “Those who used to alter it and conceal its
m
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Ibn Abi Hatim 1 :236 .
269
Surah 2. Al-Baqarah (75 - 100) ( Part-1 )
truths; they were their scholars.”* 1 * Also, Ibn Wahb said that
Ibn Zayd commented,
./# i-i if ' <<- ' >/•/■ V
4 used to hear the Word of Allah (the Tawrdh), then they used to
change it} “They altered the Tawrah that Allah revealed to them,
making it say that the lawful is unlawful and the prohibited is
allowed, and that what is right is false and that what is false is
right. So when a person seeking the truth comes to them with a
bribe, they judge his case by the Book of Allah, but when a
person comes to them seeking to do evil with a bribe, they take
out the other (distorted) book, in which it is stated that he is in
the right. When someone comes to them who is not seeking
what is right, nor offering them bribe, then they enjoin
righteousness on him. This is why Allah said to them,
iEnjoin you Al-Birr (piety and righteousness and every act of
obedience to Allah) on the people and you forget (to practise it)
yourselves, while you recite the Scripture (the Tawrdh)! Have
you then no sense?} (2:44)” [21
The Jews knew the Truth of the Prophet but
disbelieved in Him
Allah said next,
d) f I
4 And when they (Jews) meet tlwse who believe (Muslims), they say,
"We believe", but when they meet one another in private..}.
Muhammad bin Ishaq reported that Ibn ‘Abbas commented,
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4 And when they (Jews) meet those who believe (Muslims), they say,
"We believe "} “They believe that Muhammad sfe is the
Messenger of Allah, “But he was only sent for you (Arabs)’” 131
However, when they meet each other they say, “Do not convey
111 At-Tabari 2:245.
121 At-Tabari 2:246.
131 At-Tabari 2 :250
270
Tafstr Ibn Kathir
the news about this Prophet to the Arabs, because you used to
ask Allah to grant you victory over them when he came, but he
was sent to them (not to you).” Allah then revealed,
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4A«rf when they (Jews) meet those who believe (Muslims), they
say, "We believe," but when they meet one another in private,
they say, ", Shall you (Jews) tell them (Muslims) what Allah has
revealed to you, that they (Muslims) may argue with you (Jews)
about it before your Lord?"}
meaning, “If you admit to them that he is a Prophet, knowing
that Allah took the covenant from you to follow him, they will
know that Muhammad is the Prophet that we were waiting for
and whose coming we find foretold of in our Book. Therefore,
do not believe in him and deny him.” Allah said,
iKtiow they (Jeivs) not that Allah ktmvs what they conceal and
what they reveal?}.
Al-Hasan Al-Basri said, “When the Jews met the believers
they used to say, “We believe.’ When they met each other,
some of them would say, ‘Do not talk to the companions of
Muhammad about what Allah has foretold in your Book, so
that the news (that Muhammad is the Final Messenger) does
not become a proof for them against you with your Lord, and,
thus, you will win the dispute.’” 111 Further, Abu Al-‘Aliyah
said about Allah’s statement,
^ v - v ' o>4~. Uj l* o 1 ijjJLu yj)}
iKnow they (Jews) not that Allah knows what they conceal and what
they reveal?}, “Meaning their secret denial and rejection of
Muhammad, sg although they find his coming recorded in their
Book.” This is also the Tafsir of Qatadah. Al-Hasan commented
on,
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m
Ibn Abi Hatim 1 :239 .
272
Surah 2. Al-Baqarah (75 - 100) (Part-1)
iThat Allah knows what they conceal}, “What they concealed
refers to when they were alone with each other away from the
Companions of Muhammad jg. Then they would forbid each
other from conveying the news that Allah revealed to them in
their Book to the Companions of Muhammad jg, fearing that
the Companions would use this news (about the truth of
Muhammad jg) against them before their Lord.”* 11
iAnd what they reveal ?} meaning, when they said to the
Companions of Muhammad jg,
i&\'.}
4 We believe}, as Abu Al-‘Aliyah, Ar-Rabl' and Qatadah stated. 121
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475. And f/iere are among than (Jews) 'Ummyyun (unlettered)
people, who know not the Book, but they trust upon Amdni
(false desires) and they but guess.}
479. Then woe to those who write the book with their own
hands and then say, "This is from Allah,'' to purchase with it a
little price! Woe to than for what their hands have written and
woe to them for that they earn thereby.}
The Meaning of ‘UmmV
Allah said,
iAnd there are among them Ummyyun people} meaning, among
the People of the Book, as Mujahid stated. Ummyyun, is plural
for Ummi, that is, a person who does not write, as Abu Al-
‘Aliyah, Ar-RabT, Qatadah, Ibrahim An-Nakhal and others said.
This meaning is clarified by Allah’s statement,
111 Ibn Abi Hatim 1 :240.
121 Ibid.
272
Tafsir Ibn Kathir
$Who know not the Booty meaning, are they not aware of what is
in it.' 1 '
Ummi was one of the descriptions of the Prophet because
he was unlettered. For instance, Allah said,
4 Neither did you (O Muhammad read any book before it
(this Qur’an) nor did you write any book (whatsoever) with
your right hand. In that case, indeed, the followers of falsehood
might have doubted} (29:48).
Also, the Prophet said,
lislaj lisci Jl
UjB
“We are an Ummi nation, neither writing nor calculating. The
(lunar) month is like this, this and this (i.e. thirty or twenty-
nine days .»' 2 ’
This liadlth stated that Muslims do not need to rely on
books, or calculations to decide the timings of their acts of
worship. Allah also said,
4^4 4 44 >sM Jty
iHe it is Who sent among the Ummiyym ones a Messenger
(Muhammad $fe) from among themselves} (62:2).
The Explanation of Amani
Ad-Dahhak said that Ibn ‘Abbas said that Allah’s statement,
i'O it.)
4But they trust upon Amani} means, “It is just a false statement
that they utter with their tongues. ” |31 It was also said that
Amani means Visiles and hopes’. Mujahid commented, “Allah
described the Ummiyyin as not understanding any of the Book
that Allah sent down to Musa, yet they create lies and
' 1 * Ibn Abi Hatim 1 :241 .
• 2| Path Al-Bari 4:151.
131 At-Tabari 2 :261 .
273
Surah 2. Al-Baqarah (75 - 100) (Part-1)
falsehood.”* 1 * Therefore, the word Amani mentioned here refers
to lying and falsehood. Mujahid said that Allah’s statement,
iU & Vi ,U <&>•
{And they but guess } means, “They lie.”* 2 ’ Qatadah, Abu Al-
‘Aliyah and Ar-Rabl‘ said that it means, “They have evil false
ideas about Allah ." 131
Woe unto Those Criminals among the Jews
Allah said,
L— »*_> 'jLA-i-J xe. IJCa jj 5yu jU 4-4S3'* 4 ul-tii 54**^
iThen Waylun (woe) to those who write the book with their
own hands and then say, "This is from Allah, ” to purchase
with it a little price!}.
This is another category of people among the Jews who
called to misguidance with falsehood and lies about Allah,
thriving on unjustly amassing people’s property. ‘Waylun (woe)’
carries meanings of destruction and perishing, and it is a well-
known word in the Arabic language. Az-Zuhri said that
TJbadydullah bin ‘Abdullah narrated that Ibn ‘Abbas said, “O
Muslims! How could you ask the People of the Book about
anything, while the Book of Allah (Qur’an) that He revealed to
His Prophet jfc is the most recent Book from Him and you still
read it fresh and young? Allah told you that the People of the
Book altered the Book of Allah, changed it and wrote another
book with their own hands. They then said, This book is from
Allah,’ so that they acquired a small profit by it. Hasn’t the
knowledge that came to you prohibited you from asking them?
By Allah! We have not seen any of them asking you about what
was revealed to you.”* 4 ’ This Hadith was also collected by Al-
Bukhari.* 5 * Al-Hasan Al-Basri said, “The little amount here
111 At-Jabari 2:262.
121 Ibn Abi Hatim 1 :242.
* 3 * Ibid.
141 Ibn Abi Hatim 1 :245.
151 Path Al-Bari 5 :244 , 13 :345 & 555 .
274
Tafsir Ibn Kathir
means this life and all that it contains.”* 11
Allah’s statement,
iWoe to them for what their hands have written and woe to them for
that they earn thereby ^ means, “Woe to them because of what
they have written with their own hands, the lies, falsehood and
alterations. Woe to them because of the property that they
unjustly acquired.” Ad-Dahhak said that Ibn ‘Abbas
commented,
iWoe to them}, “Means the torment will be theirs because of the
lies that they wrote with their own hands,
iOjLJZ lij ^ jj,
4And woe to them for that they earn thereby}, which they unjustly
acquired from people, be they commoners or otherwise.”* 2 *
ii' Jii \'x+l -if jcc Jr jjcl ji jl^Slf l: J J
4 i' *f l;. rJi- i &
480. And they (Jews) say, "The Fire shall not touch us but far
a few numbered days." Say (O Muhammad jg to them): " Have
you taken a covenant from Allah, so that Allah will not break
His covenant? Or is it that you say of Allah what you know
not?”}
The Jews hope They will only remain in the Fire for a
Few Days
Allah mentioned the claim of the Jews, that the Fire will only
touch them for a few days, and then they will be saved from
it. Allah refuted this claim by saying,
-if JC* Jriitfl j»^
4Say (O Mulmmmad jg to them) : " Have you taken a covenant from
1,1 Ibn Abi HAtim 1 :247.
* 2 * At-Jabari 2:273.
275
Surah 2. Al-B a qarah ( 75 - 100) (Part-1)
Allah ?'$. Hence, the Ayah proclaims, ‘if you had a promise from
Allah for that, then Allah will never break His promise.
However, such promise never existed. Rather, what you say,
about Allah, you have no knowledge of and you thus utter a lie
about Him.’ Al-‘Awfi said that Ibn ‘Abbas said about the Ayah ,
4And they (Jews) say, “ The Fire shall not touch us but for a
feiu numbered days
“The Jews said, The Fire will only touch us for forty days. ’’’I' 1
Others added that this was the period during which the Jews
worshipped the calf.
Also, Al-Hafiz Abu Bakr bin Marduwyah reported Abu
Hurayrah saying,
4)l\ Jlii i. aLt $^5? taj
j-* 1 ?&' JUi -‘£f* I 'j* jli If J
• ^ 1 jyj ® jj\ ! JIS IjJlS
illL’iiS j|3 t' U : I _>Hi j| ^
i' B jtJl jii <ul Jj-^j ^ Jlii iLi ILS cJ^p
4il_> lyU^-U ail J_^j pjj JUS IfJ jif '3rri 4^ j_j&
JJ j»-(J Jii jJ .aijjl V
J VU2. alljl ajia ^ ® :Jli Ul IS : l_pli jiSolLi
ji Cits' <llS jl HjJlii p£SJL>- Lilt :JlS :l^5lii
' ; J ^ ' , ,» • _ ' , _ „ -■
. ILj (jjj
“fVfjtvi Khaybar was conquered, a roasted poisoned sheep was
presented to the Prophet -fe as a gift (by the Jews). The
Messenger of Allah jfe ordered, ‘Assemble before me all the Jews
who were here.' The Jews were summoned and the Prophet jg
said (to them), ‘Who is your father?’ They replied, ‘So-and-so.’
He said, ‘You have lied; your father is so-and-so.’ They said,
‘You have uttered the truth.’ He said, "Will you now tell me
the truth, if I ask you about something?’ They replied, ‘Yes, O
(il
At-Jabari 2 :276 .
276
Tafsir ton Kathir
Abul-Qasim; and if we should tell a lie, you will know our lie
as you have about our fathers.' On that he asked, Who are the
people of the (Hell) Fire?' They said. We shall remain in the
(Hell) Fire for a short period, and after that you will replace us
in it.’ The Prophet gg said, ‘ May you be cursed and humiliated
in it! By All Ah, we shall never replace you in it.' Tlten he
asked, Will you tell me the truth if I ask you a question?' They
said, 'Yes, O Abul-Qasim.' He asked, 'Have you poisoned this
sheep?' They said, 'Yes.' He asked, What made you do so?'
They said, We wanted to know if you were a liar, in which
case we would get rid of you, and if you were a Prophet then
the poison would not harm i/ow.'n 1 ' 1 Imam Ahmad, Al-
Bukhari and An-Nasa’i recorded similarly. 121
✓r.
luuu
f. >■
Ljj jv* ■ / . *■» «. tfi l liUdjl
181. Yes! Wltosoever earns evil and his sin has surrounded
him, they are dwellers of the Fire (i.e. Hell); they will dwell
therein forever}.
182. And those who believe and do righteous good deeds, they
are dwellers of Paradise, they will dwell therein forever.}
Allah says, the matter is not as you have wished and hoped
it to be. Rather, whoever does an evil deed and abides
purposefully in his error, coming on the Day of Resurrection
with no good deeds, only evil deeds, then he will be among the
people of the Fire.
]p\; <ZsMj}
iAnd those who believe and do righteous good deeds} meaning,
“They believe in Allah and His Messenger sg and perform the
good deeds that conform with the Islamic Law. They shall be
among the people of Paradise.” Allah said in a similar
statement,
l 1 ' Dala’il An-Nubuwwah 4 :256.
Ahmad 2:451, Fath At- Bari 6:314, and An-Nasa’i in Al-Kubra
6:413.
Surah 2. Al-Baqarah (75 - 100 ) (Part-1)
277
Oi 'ij •** '*jr* y»P jifcjSUt
> *>" c.1 4 <* < ^ ^ << , ■ M / / .</ * if >
Crf* 4 >*J l>*' y Ot s^r»J W' JJ LJJ 4i»l UJJ
4'"C!/ij Ojiiiu iX*j>
ilt will not be in accordance with your desires (Muslims), nor
those of the People of the Scripture (Jews and Qiristians),
whosoever works evil, will have the recompense thereof, and he
will not find any protector or helper besides Allah. And
whoever does righteous good deeds, male or female, and is a
(true) believer [in the Oneness of Allah (Muslim)], such will
enter Paradise and not the least injustice, even the size of a
Naqira (speck on the back of a date stone), will be done to
them) { 4:123-124).
Also, Abu Hurayrah, Abu Wa’il, ‘Ata’, and Al-Hasan said
that,
*4i
4 A) id his sin has surrounded him) means, “His Shirk (polytheism)
has surrounded him.” 111 Also, Al-A‘mash reported from Abu
Razin that Ar-Rabl‘ bin Khuthaym said,
4 And his sin has surrounded him), “Whoever dies before repenting
from his wrongs.”* 2 ' As-Suddi and Abu Razin said similarly.* 3 *
Abu Al-‘Aliyah, Mujahid, Al-Hasan, Qatadah and Ar-Rabi‘ bin
Anas said that,
4Attd his sin has surrounded him) refers to major sins.* 4 * All of
these statements carry similar meanings, and Allah knows
best.
When Small Sins gather, They bring about Destruction
Here we should mention the Hadith that Imam Ahmad
[1 * Ibn Abi Hatim 1:252.
(2 * Ibn Abi Hatim 1 :252.
* 3 ’ Ibn Abi Hatim 1 :253 .
* 4 * Ibn Abi Hatim 1 :253 .
278
Tafsir Ibn Kathir
recorded, in which ‘Abdullah bin Mas'ud said that the
Messenger of Allah jg said,
« Beware of the belittled sins, because they gather on a person
until they destroy him .«
He then said that the Messenger of Allah ag; gave them an
example,
^
I U I li ljU I I OjjJL j
«77iis is tlte example of people who set up camp on a flat land,
and then their servants came. One of them collected some wood
and another man collected some wood until they collected a
great deal. They then started a fire and cooked what they put on
Muhammad bin Ishaq reported that Ibn ‘Abbas said that,
4Ami those who believe and do righteous good deeds, they are
dwellers of Paradise, they will dwell therein forever }
“Whoever believes in what you (Jews) did not believe in and
implements what you refrained from implementing of
Muhammad’s religion, shall acquire Paradise for eternity. Allah
stated that the recompense for good or evil works shall remain
with its people for eternity.” 12 ’
$£& lS}j C/j)9Vj Si' OjiLw
"J} ^ljj3 ‘g. \y£=sr)\ \j Jtlj i f . !A»*J t ".I fj
i83. And (remember) when We took a covenant from the
Children of Israel, (saying): Worship none but Alldh (alone)
and be dutiful and good to parents, and to kindred, and to
orphans and (the poor), and speak good to people and perform
As-Salah and give Zakah . Then you slid back, except a few of
111 Ahmad 1 :204.
,2) Ibn Abi Hatim 1 :254.
Surah 2. Al-Bacjarah (75 - 100) (Part-1)
you, ivhile you are backsliders.}
279
The Covenant that Allah took from the Children of
Israel
Allah reminded the Children of Israel of the commandments
that He gave them, and the covenants that He took from them
to abide by those commands, and how they intentionally and
knowingly turned away from all of that. Allah commanded
them to worship Him and to associate none with Him in
worship, just as He has commanded all of His creatures, for
this is why Allah created them. Allah said.
"0 V
iAnd We did not send any Messenger before you (O
Muhammad s&) but We revealed to him (saying) : La ilaha ilia
Ana [none has the right to be worshipped but I (Allah)], so
worship Me (alone and none else)} (21:25), and,
Si' iil 4 X&f}
iAnd verily, We have sent among every Ummah (community,
nation) a Messenger (proclaiming): "Worship Allah (alone),
and avoid the Tdghilt (all false deities,)} (16:36).
This is the highest and most important right, that is, Allah’s
right that He be worshipped alone without partners.
After that comes the right of the creatures, foremost, the
right of the parents. Allah usually mentions the rights of the
parents along with His rights. For instance, Allah said,
iXJd (j[ AJjjJ J j k=d\ oty
iGive thanks to Me and to your parents. Unto Me is the final
destination} (31:14). Also, Allah said.
iAnd your Lord has decreed that you worship none but Him.
And that you be dutiful to your parents} (17:23), until,
iAnd give to the kinsman his due and to the MiskTn (poor) and
to the wayfarer} (17:26).
280
Tafsir Ibn Kathir
The Two Sahihs record that Ibn Mas“ud said,
p :oii *1 {Js- : JU U* :oii
«jil J : Jli p :c~ii «jJjJlj3l : JIS
«/ said, ‘O Messenger of Allah! What is the best deed?' He
said, 'Performing the prayer on time.’ I said, 'Then ivhat?' He
said, ‘Being kind to one's parents.’ I said, 'Then what?" He
said, 'jihad in the cause of Allah .'s 1 * 1
Allah then said,
iand to orphans } meaning, the young who have no fathers to
fend for them.
iand Al-Masakin (the poor)}, plural for Miskin, the one who does
not find what he needs to spend on himself and his family. We
will discuss these categories when we explain the Ayah of Surat
An-Nisa‘ where Allah said,
*4
iWorship Allah and join none with Him (in worship); and do
good to parents} (4:36).
Allah’s statement,
'j*A> ^
iand speak good to people} meaning, say good words to them and
be lenient with them, this includes commanding good and
forbidding evil. Al-Hasan Al-Basri commented on Allah’s
statement,
i'LZ. o-llu i y&}
iand speak good to people}, “ The good saying’ means
commanding good and forbidding evil, and being patient and
forgiving. The ‘good words to people’, as Allah commanded, also
includes every good type of behavior that Allah is pleased
with. "I 21 Imam Ahmad narrated that Abu Dharr said that the
FathAl-Bari 6:5, and Muslim 1 :89.
■ 2| IbnAbiHatim 1:258.
281
Surah 2. Al-Baqarah (75 - 100) (Part-1)
Prophet jgj said,
p jtj U«i jyL >w
“Do «of belittle any form of righteousness, and even if you did
not find any good deed except meeting your brother with a
smiling face, then do so . »
This Hadith was also collected by Muslim in his Sahih and
At-Tirmidhi, who graded it Sahih J 1 *
Allah commands the servants to say good words to people,
after He commanded them to be kind to them, thereby
mentioning two categories of manners: good speech and good
actions. He then emphasized the command to worship Him
and the command to do good, ordaining the prayer and the
Zakah,
iand perform As-Salah and give Zakah$. Allah informed us that
the People of the Book, except for a few among them, ignored
these orders, that is, they knowingly and intentionally
abandoned them. Allah ordered this Ummah similarly in Surat
An-Nisa’ when He said,
ijT4 % s& \j52Xfr
J K jCSfo &2X jj A'S
U * & k
4 Worship Allah and join none with Him (in worship); and do
good to parents, kinsfolk, orphans, Al-Masdkin (the poor), the
neighbor who is near of kin, the neighbor who is a stranger, the
companion by your side, the wayfarer (you meet), and tlwse
(servants) whom your right hands possess. Verily, Allah does
not like such as are proud and boastful ^ (4:36).
Of these orders, this Ummah has practiced what no other
nation before it has, and all praise is due to Allah.
} pA-i as ^ f &A * P&A
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Ahmad 5 : 1 73 , Muslim 4 :2026 , Tuhfat Al-Ahwadhi 5 :526 .
282
Tafsir Ibn Kathir
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<84. And (remember)
when VJe took your
covenant (saying): Shed
not the blood of your
(people), nor turn out
your own people from
their dwellings. Then,
485. After this, it is you xoho kill one another and drive out a
party of you from their homes, assist (their enemies) against
them, in sin and transgression. And if they come to you as
captives, you ransom them, although their expulsion was
forbidden to you . Then do you believe in a part of the Book and
reject the rest? Then what is the recompense of those who do so
among you, except disgrace in the life of this world, and on the
Day of Resurrection they shall be consigned to the most
grievous torment. And Allah is not unaware of what you do.}
486. Tlwse are they who have bought the life of this world at
the price of the Hereafter. Their torment shall not be lightened
nor shall they be helped.}
283
Surah 2. Al-Baqarah (75 - 100 ) ( Part-1 )
The Terms of the Covenant and their Breach of It
Allah criticized the Jews who lived in Al-Madlnah during the
time of the Messenger of Allah jg. They used to suffer, because
of the armed conflicts between the tribes of Al-Madlnah, Aws
and Khazraj. Before Islam, the Aws and Khazraj worshipped
idols, and many battles took place between them. There were
three Jewish tribes in Al-Madlnah at that time, Banu Qaynuqa*
and Banu An-Nadlr, the allies of the Khazraj, and Banu
Qurayzah, who used to be the allies of the Aws. When war
erupted between Aws and Khazraj, their Jewish allies would
assist them. The Jew would kill his Arab enemy, and
sometimes they also killed Jews who were the allies of the other
Arab tribe, although the Jews were prohibited from killing each
other according to clear religious texts in their Books. They
would also drive each other from their homes and loot whatever
furniture and money they could. When the war ended, the
victorious Jews would release the prisoners from the defeated
party, according to the rulings of the Tawrah. This is why Allah
said,
^
iThen do you believe in a part of the Scripture and reject the rest?}
Allah said,
ipfci oi tip P&i 1 j&LL. G53
iAnd (remember) when We took your covenant (saying) : Shed
not the btood of your (people), nor turn out your own people
from their dwellings .}
meaning, “Do not kill each other, nor expel one another from
their homes, nor participate in fighting against them.” Allah
mentioned the word *your own’ here, just as He said in
another Ayah.
yC ii
iSo turn in repentance to your Creator and kill yourselves, that will
be better for you with your Creator } (2:54) because the followers of
one religion are just like one soul. Also, the Messenger of Allah
Sg said,
284
Tafstr Ibn Kathir
* J j 1 1 j L yU* J ^pljLJ jyafr «C.*
“77ie example of the believers in their kindness, mercy and
sympathy to each other is the example of one body, when an
organ of it falls ill, the rest of the body rushes to its aid in fever
and sleeplessness.^ Allah’s statement,
’ > --Y "j •--.I
T'JJ-V—* -'“"'j fJj*' pT
iThen, (this) you ratified and (to this ) you bore witness.} means,
“You testified that you know of the covenant Jind that you were
witnesses to it.”
jXj \uufi byffe- j Si’p, ’^1\
iAfter this, it is you who kill one another and drive out a party of
you from their homes}. Muhammad bin Ishaq bin Yasar reported
that Ibn ‘Abbas commented on the Ayah,
ifcrii pA
iAfter this, it is you who kill one another and drive out a party
of you from their homes} [2]
“Allah mentioned what they were doing, and that in the
Tawrah He had prohibited them from shedding each other’s
blood, and required them to free their prisoners. Now they
were divided into two camps in Al-Madlnah, Banu Qaynuqa*,
who were the allies of the Khazraj, and An-Nadir and
Qurayzah, who were the allies of the Aws. When fighting
erupted between Aws and Khazraj, Banu Qaynuqa* would fight
along with the Khazraj, while Banu An-Nadir and Qurayzah
would fight along with the Aws. Each Jewish camp would fight
against their Jewish brethren from the other camp. They
would shed each other’s blood, although they had the Tawrah
with them, and they knew their rights and dues. Meanwhile,
the Aws and Khazraj were polytheists who worshipped idols.
They did not know about Paradise, the Fire, Resurrection,
Divine Books the lawful and prohibited. When the war would
end, the Jews would ransom their prisoners and implement
111 Muslim 4:1999.
121 Ibn Abi H&tim 1 :261 .
Surah 2. Al-Baaarah (75 - 100) (Part-1
285
the Tawrah. Consequently, Banu Qaynuqa' would ransom their
prisoners who were captured by the Aws, while Banu An-Nadir
and Qurayzah would ransom their prisoners who were captured
by the Khazraj. They would also ask for blood money. During
these wars, they would kill whomever (Jews or Arabs) they
could, while helping the polytheists against their brethren.
Therefore, Allah reminded them of this when He said,
iThen do you believe in a part of the Scripture and reject the
rest? ^
This Ayah means, ‘Do you ransom them according to the
rulings of the Tawrah, yet kill them while the Tawrah forbade
you from killing them and from expelling them from their
homes? The Tawrah also commanded that you should not aid
the polytheists and those who associate with Allah in the
worship against your brethren. You do all this to acquire the
life of this world.’ I was informed that the behavior of the Jews
regarding the Aws and Khazraj was the reason behind
revealing these Ayat .”
These noble Ayat criticized the Jews for implementing the
Tawrah sometimes and defying it at other times, although they
believed in the Tawrah and knew what they were doing was
wrong. This is why they should not be trusted to preserve or
convey the Tawrah. Further, they should not be believed when
it comes to the description of the Messenger of Allah jg, his
coming, his expulsion from his land, and his Hijrah, and the
rest of the information that the previous Prophets informed
them about him, all of which they hid. The Jews, may they
suffer the curse of Allah, hid all of these facts among
themselves, and this is why Allah said.
iThen what is the recompense of those who do so among you, except
disgrace in the life of this world}, because they defied Allah’s Law
and commandments,
44>'i*R $ d! ilia' '{£>}
iAnd on the Day of Resurrection tltey shall be consigned to the most
grievous torment} as punishment for defying the Book of Allah
287
Surah 2. Al-Bagarah (75 - 100) ( Part-1 )
4 Verily, We did reveal the Tawrah (to Musa), therein was
guidance and light, by which the Prophets, who submitted
themselves to Allah's will, judged for the jews. And the rabbis
and the priests (too judged for the Jews by the Tawrah after
those Prophets), for to them was entrusted the protection of
Allah's Book, and they were witnesses thereto} (5:44). This is
why Allah said here,
iAnd Qaffayna him with Messengers}.
As-Suddi said that Abu Malik said that Qaffayna. means,
“Succeeded” 1 11 , while others said, “Followed". Both meanings
are plausible, since Allah said,
l£J (Cj ?}
iThen We sent Our Messengers in succession} (23:44).
Thereafter, Allah sent the last Prophet among the Children of
Israel, Isa the son of Mary, who was sent with some laws that
differed with some in the Tawrah. This is why Allah also sent
miracles to support ‘Isa. These included bringing the dead
back to life, forming the shape of birds from clay and blowing
into them, afterwhich they became living birds by Allah’s leave,
healing the sick and foretelling the Unseen, as Ibn ‘Abbas
stated. 121 Allah also aided him with Rah Al-Qudus, and that
refers to Jibril. All of these signs testified to the truthfulness of
‘Isa and what he was sent with. Yet, the Children of Israel
became more defiant and envious of him and did not want to
differ with even one part of the Tawrah, as Allah said about
Isa,
(J-i- JJS 0 -?%)}
iAnd to make lawful to you part of what was forbidden to you,
and l have come to you with a proof from your Lord} (3:50).
Hence, the Children of Israel treated the Prophets in the
worst manner, rejecting some of them and killing some of
them. All of this occurred because the Prophets used to
111 Ibn Abi Hatim 1 :268.
121 Ibid.
2 88
Tafsir Ibn Kathir
command the Jews with what differed from their desires and
opinions. The Prophets also upheld the rulings of the Tawrah
that the Jews had changed, and this is why it was difficult for
them to believe in these Prophets. Therefore, they rejected the
Prophets and killed some of them. Allah said,
\ijjj y Hj d&\}
il$ it that whenever there came to you a Messenger zvith what
you yourselves desired not, you grew arrogant? Some you
disbelieved and some you kill}.
Jibril is Ruh Al-Qudus
The proof that Jibril is the Ruh Al-Qudus is the statement of
Ibn Mas *ud in explanation of this Ayah.* 1 ' This is also the
view of Ibn ‘Abbas, Muhammad bin Ka*b, Ismail bin Khalid,
As-Suddi, Ar-Rabl‘ bin Anas, ‘Atiyah Al-‘Awfi and Qatadah.' 2 '
Additionally, Allah said.
iWhich the trustworthy Ruh (Jibril) has brought down. Upon
your heart (O Muhammad jfej that you may be (one) of the
wamers } (26:193-194).
Al-Bukhari recorded ‘A’ishah saying that the Messenger of
Allah gfe erected a Minbar in the Masjid on which Hassan bin
Thabit (the renowned poet) used to defend the Messenger of
Allah (with his poems). The Messenger of Allah jg said,
«iiLJ jp 7 J Lj L5 f, Jbl , jlll*
«0 Allah! Aid Hassan with Riih Al-Qudus, far he defended
Your Prophet.^ 3 !
Abu Dawud recorded this Hadith in his Simon 14 ' as did At-
Tirmidhi who graded it Hasan Sahih. |5 ' Further, Ibn Hibban
recorded in his Sahih that Ibn MasUd said that the Prophet
said,
' l ' Ibn Abi Hatim 1 :269 .
121 Ibn Abi Hatim 1:270.
131 Fath Al-Bdri 10:562.
141 Abu Dfiwud 5:279.
151 Tuhfat Al-Ahwadhi 8:137.
Surah 2. Al-Baqarah (75 - 100) (Part-1)
289
Ir - ** '-'.T"' IP J-Asll £JJ jJ*
'Z J « "
«_jiyi ^ <j)i \jZ\i
uRuli Al-Qudus infontied me that no soul shall die until it
finishes its set provisions and term limit. Therefore, have Tacnod
of Allah and seek your sustenance in the most suitable ivayj' 1]
The Jews tried to kill the Prophet #,
Az-Zamakhshari commented on Allah’s statement,
iSome you disbelieved and some you kill}, “Allah did not say
‘killed’ here, because the Jews would still try to kill the Prophet
in the future, using poison and magic.” During the illness that
preceded his death, the Prophet jg said.
jljl Ijigj jL>- «isi kiJlj U*
«/ kept feeling the effect of what I ate (from the poisoned sheep)
during the day of Klmybar, until now, when it is the time that
the aorta ivill be cut off (meaning when death is near)fo 2 ^
This Hadith was collected by Al-Bukhari and others’ 3 ’
i88. And they say, "Our hearts are Ghulf." Nay, Allah has
cursed them for their disbelief, so little is that which they
believe.}
Muhammad bin Ishaq reported that Ibn ‘Abbas said that,
4h& ejs \)6j}
4And they say, " Our hearts are Ghulf.”}, means, “Our hearts are
screened.” 14 * Mujahid also said that,
4h t \)&j}
’’’ See As-Sunnah 14 :304 .
,2 * Ibn ‘Adi 3:1239.
’ 3 * Path Al-Bari 7 :737 .
141 At-Tabari 2 :326 .
dSQ Tafsir Ibn Kathir
iAtid theu say, " Our hearts are Ghulf.”}, means, “They are
covered.”' 11 Ikrimah said, “There is a stamp on them.” 12 ' Abu
Al-‘Aliyah said, “They do not comprehend.”' 3 ' Mujahid and
Qatadah said that Ibn ‘Abbas read the Ayah in a way that
means, “Our hearts contain every type of knowledge and do not
need the knowledge that you (O Muhammad) have.”' 4 ' This is
the opinion of ‘Ata’ and Ibn ‘Abbas.
J >
4Nay, Allah has cursed them for their disbelief » meaning, “Allah
expelled them and deprived them of every type of
righteousness.” Qatadah said that the Ayah,
iSo little is that which they believe.}’ means, “Only a few of them
believe.”' 5 ' Allah’s statement,
ib& vj
iAtid they say, "Our hearts are Ghidf."} is similar to His
statement,
XS,
iAtid they say: "Our hearts are under coverings (screened)
from that to which you invite us} (41:5).
This is why Allah said here,
iNay, Allah has cursed them for their disbelief, so little is that
which they believe.}
meaning, “It is not as they claim. Rather, their hearts are
cursed and stamped,” just as Allah said in Surat An-Nisa’
(4:155),
111 Ibid.
' 2 ' Ibn Abi flatim 1 :274.
131 Ibn Abi Hatim 1 : 273.
' 4 ' Al-Qurtubi.
151 Ibn Abi Hatim 1 :274.
292
Surah 2. Al-Baq a rah (75 - 100) (Part-1)
iAtid of their saying : "Our hearts are wrapped (with
coverings, i.e. we do not understand what the Messengers
say)" - nay, Allah has set a seal upon their hearts because of
their disbelief, so they believe not but a little.}
There is a difference of opinion regarding the meaning of
Allah’s statement,
4 So little is that which they believe.} and His statement,
&£ ■%}
4 So they believe not except a feiv}. Some scholars said that the
Ayat indicate that a few of them would believe, or that their
faith is minute, because they believe in Resurrection and in
Allah’s reward and punishment that Musa foretold. Yet, this
faith will not benefit them since it is overshadowed by their
disbelief in what Muhammad jg brought them. Some scholars
said that the Jews did not actually believe in anything and that
Allah said,
4&S e ij&}
4So little is that which they believe}, meaning, they do not believe.
This meaning is similar to the Arabic expression, “Hardly have I
seen anything like this,” meaning, “I have never seen anything
like this.”
itjfo <_£ oyuil J J-3 ^4 \yij HJ *x\ JCt oi
4 -a-* l ^ llii ijJiS
4S9. And when there came to them (the }eiv$), a Book (this
Qur'an) from Allah confirming what is with them (the Taivrdh)
and the Injil (Gospel), although aforetime they had invoked
Allah (for the coming of Muhammad jfe) in order to gain
victory over those who disbelieved, then when there came to
them that which they had recognised, they disbelieved in it. So
let the curse of Allah be on the disbelievers.}
The Jews were awaiting the Prophet’s coming, but They
disbelieved in Him when He was sent
Allah said,
292
Tafsir Ibti Kathir
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Jews,
4i^ ^ Si
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that Allah sent down
to Muhammad,
Uj
4 confirming what is
with them} meaning,
the Tawrah. Further,
Allah said,
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ial though aforetime they
had invoked Allah (for
coming of Muhammad
5fe) in order to gain
victory over those who
disbelieved} meaning, before this Messenger came to them, they
used to ask Allah to aid them by his arrival, against their
polytheistic enemies in war. They used to say to the polytheists,
“A Prophet shall be sent just before the end of this world and
we, along with him, shall exterminate you, just as the nations
of ‘Ad and Iram were exterminated." Also, Muhammad bin
Ishaq narrated that Ibn ‘Abbas said, “The Jews used to invoke
Allah (for the coming of Muhammad jg) in order to gain victory
over the Aws and Khazraj, before the Prophet was sent.
When Allah sent him to the Arabs, they rejected him and
denied what they used to say about him. Hence, Mu'adh bin
Jabal and Bishr bin Al-Bara’ bin Ma‘rur, from Bani Sal am ah,
said to them, ‘O Jews! Fear Allah and embrace Islam. You used
to invoke Allah for the coming of Muhammad when we were
still disbelievers and you used to tell us that he would come
293
Surah 2. Al-Baqarah (75 - 100) ( Part-1 )
and describe him to us,’ Salam bin Mushkim from Bani An-
Nadlr replied, ‘He did not bring anything that we recognize. He
is not the Prophet we told you about.’ Allah then revealed this
Ayah about their statement,
q &&
$And ivhen there came to them (the Jews), a Book (this Qur'an)
from Allah confirming what is with them (the Tawrdh) and the
Injit (Gospel)}
Abu Al-‘Aliyah said, “The Jews used to ask Allah to send
Muhammad jg so that they would gain victory over the Arab
disbelievers. They used to say, ‘O Allah! Send the Prophet that
we read about - in the Tawrah - so that we can torment and
kill the disbelievers alongside him.’ When Allah sent
Muhammad jg and they saw that he was not one of them, they
rejected him and envied the Arabs, even though they knew that
he was the Messenger of Allah. Hence, Allah said,
Jo Jill ilJji **_> >jy»i==» 'jijlfc l5 tU»^>
iThen when there came to them that which they had
recognized, they disbelieved in it. So let the curse of Allah be
on the disbelievers}.”^
-4^3 J* at jl lli; iit JjJ IjjytAso J p |. Jl'A \ ^ S>}
490. How bad is i/iaf /or which they have sold their own selves,
that they should disbelieve in that which Allah has revealed (the
Qur'an), grudging that Allah should reveal of His grace unto
whom He wills of His servants. So they have drawn on
themselves wrath upon wrath. And for the disbelievers, there is
disgracing torment.}
Mujahid said,
4 How bad is that for which they have sold their own selves}, “The
111 At-Tabari 2:333.
121 Ibn Abi Hatim 1 : 276.
294 Tafsir Ibn Kathir
Jews sold the truth for falsehood and hid the truth about
Muhammad sg .” 1 ' 1 As-Suddi said that the Ayah,
i^\ ijXif l£2L>
iHoiv bad is that for which they have sold their mon selves } means,
“The Jews sold themselves.”* * meaning, what is worse is what
they chose for themselves by disbelieving in what Allah revealed
to Muhammad jg instead of believing, aiding and supporting
him. This behavior of theirs is the result of their injustice, envy
and hatred,
igmdging that Allah should reveal of His grace unto whom He ivills
of His servants}.” There is no envy worse than this. Therefore,
iLZk £ ijJu. ym
4 So they have drawn on themselves wrath upon wrath}. Ibn ‘Abbas
commented on this Ayah, “Allah became angry with them
because they ignored some of the Tawrah and disbelieved in the
Prophet that He sent to them .” 131 I (Ibn Kathir) say that the
meaning of,
}And they drew on themselves} is that they deserved and
acquired multiplied anger. Also, Abu Al-‘Aliyah said, “Allah
became angry with them, because of their disbelief in the Injll
and Isa and He became angry with them again, because they
disbelieved in Muhammad sg and the Qur’an.” 14 * Similar was
said by ‘Ikrimah and Qatadah. 15 * Allah said,
4And for the disbelievers, there is disgracing torment}. Since their
disbelief was a result of their transgression and envy, which
was caused by arrogance, they were punished with disgrace
111 At-Jabari 2:340.
121 Ibn Abi Hatim 1 :277.
* 3 * Ibn Abi Hatim 1 :279 .
141 Ibn Abi Hatim 1 :278 .
* 5 * Ibn Abi Hatim 1 :279 .
Surah 2. Al-Baqarah (75 - 100) ( Part-1 )
295
and humiliation in this world and the Hereafter. Similarly,
Allah said,
4 Verily , those toho scorn My worship (i.e. do not invoke Me, and do
not believe in My Oneness) they will surely enter Hell in
humiliation /"> (40:60) meaning, “Disgraced, degraded and
humiliated.” Imam Ahmad narrated that 'Amr bin Shu'ayb said
that his father said that his grandfather said that the Prophet
0& said,
•jt J jaZ-j jllVl jIj ^A^aj ( _ r — 3 _jj . d Jli ■ 1 ^
•jUl JaI ;jtu2P JlpJl «Ll»
“77ie arrogant people will be gathered on the Day of
Resurrection in the size of ants, but in the shape of men.
Everything shall be above them, because of the humiliation
placed on them, until they enter a prison in Jahannam called
‘Baiulas’ where the fire will surround them from above. They
shall drink from the puss of the people of the Fire.® 1 11
jhj f*[fj Uj V .. * jb Cj jjlli ill' Jrf t*J j-i
4i3 |*Mj •* t*-j“ Si p w i ll ' l l!
491. And when it is said to them (the Jews), " Believe in ivhat
Allah has sent down," they say, "\Ne believe in what was sent
doton to us." And they disbelieve in that which came after it,
while it is the truth confirming what is with them. Say (O
Muhammad % to them): "Why then have you killed the
Prophets of Allah aforetime, if uou indeed have been
believers?
<92 . And indeed Musa came to you with clear proofs, yet you
worshipped the calf after he left, and you were Zdlimun.)
I 1 * Ahmad 2 :179.
^ Tafstr Ibn Kathtr
Although The Jews denied the Truth, They claimed to
be Believers!
Allah said,
iAnd when it is said to them }, meaning, the Jews and the People
of the Book,
'Sj\ TL
iBelieve in what Allah has sent down > to Muhammad $fe, believe
in and follow him,
itS jj il ^ \)&}
iThey say, "We believe in what was sent down to us. "4 meaning, it
is enough for us to believe in what was revealed to us in the
Tawrah and the Injll, and this is the path that we choose,
iffij £>i&>j>}
iAnd they disbelieve in that which came after it}.
ifaci <&&\%}
iwhile it is the truth confirming what is with them} meaning, while
knowing that what was revealed to Muhammad jg,
i’S*
4it is the truth confirming what is with them}. This means that
since what was sent to Muhammad jg conforms to what was
revealed to the People of the Book, then this fact constitutes a
proof against them. Similarly, Allah said,
4(***li? af&}
iThose to whom We gave the Scripture (Jews and Christians)
recognize him (Muhammad as they recognize their sons}
(2:146). Allah said next.
i^ji 4 J5 * $ 'oM £}
4"Why then have you killed the Prophets of Allah aforetime, if
you indeed have been believers?"}.
This means, “If your claim that you believe in what was
297
Surah 2. Al-Baqarah (75 - 100 ) ( Part-1 )
revealed to you is true, then why did you kill the Prophets
who came to you affirming the Tawrah’s Law, although you
knew they were true Prophets? You killed them simply out of
transgression, stubbornness and injustice with Allah’s
Messengers. Therefore, you only follow your lusts, opinions
and desires.” Similarly, Allah said,
&JS f'JSU pH a# LL pK (M}
41$ it that whenever there came to you a Messenger with what
you yourselves desired not, you grew arrogant? Some you
disbelieved and some you killed. }
Also, As-Suddi said, “In this Ayah, Allah chastised the
People of the Book,
; V * '* -y f{ X > > * 7 . 'iv
C)[ Ji «*>> sLi' lli
4Say (O Muhammad 5 g to them) : "Why then have you kilted
the Prophets of Allah aforetime, if you indeed have been
believers?"}.” 11 '
pkzaifc. jjij}
4And indeed Musa came to you with clear proofs} meaning, with
clear signs and clear proofs that he was the Messenger of Allah
and that there is no deity worthy of worship except Allah. The
clear signs -or miracles- mentioned here are the flood, the
locusts, the lice, the frogs, the blood, the staff and the hand.
Musa’s miracles also include parting the sea, shading the Jews
with clouds, the manna and quails, the gushing stone, etc.
4&J\ p}
4yet you worshipped the calf} meaning, as a deity instead of
Allah, during the time of Musa. Allah’s statement,
iafter he left} after Musa went to Mount Tur to speak to Allah.
Similarly, Allah said,
4And the people of Musa made in his absence, out of their
m
Ibn Abi Hatim 1 :281 .
298
Tafsir Ibn Katltir
ornaments, the image of a calf (for worship). It had a sound (as
if it was mooing)} (7:148).
iatid you were Zdlimun } meaning, you were unjust in this
behavior of worshipping the calf, although you knew that there
is no deity worthy of worship except Allah. Similarly, Allah said,
a
J*r») Wj
I i /
iAnd wheti they regretted and saw that the y had gone astray,
they (repented and) said: "If our Lord have not mercy upon us
and forgive us, we shall certainly be of the losers "} (7:149).
IjJLj }yu t* ijxi. jy lill dlijj t Jo-t i\j}
pSSiL) i* J} ti*$*
493. And (remember) when We took your covenant and We
raised above you the Mount (saying), "Hold firmly to what We
have given you and hear (Our Word)." They said, "We have
heard and disobeyed." And their hearts absorbed (the worship
of) the calf because of their disbelief. Say : " Worst indeed is that
which your faith enjoins on you if you are believers.”}
The Jews rebel after Allah took Their Covenant and
raised the Mountain above Their Heads
Allah reminded the Jews of their errors, breaking His
covenant, transgression and defiance, when He raised Mount
Tur above them so that they would believe and agree to the
terms of the covenant. Yet, they broke it soon afterwards,
tiL- \j\$}
iThey said, "We have heard and disobeyed.”} We have mentioned
the Tafsir of this subject before. ‘Abdur-Razzaq said that
Ma'mar narrated that Qatadah said that,
iAnd their hearts absorbed (the worship of) the calf} means, “They
299
Surah 2. Al-Baqarah (75 - 100) (Part-1)
absorbed its love, until its love resided in their hearts. ’^ 1| This
is also the opinion of Abu Al-‘Aliyah and Ar-Rabl* bin Anas. 121
Allah’s statement,
4Say ; "Worst indeed is that which your faith enjoins on you if you
are believers ."} means, “Worse yet is the manner in which you
behaved in the past and even now, disbelieving in Allah’s Ayat
and defying the Prophets. You also disbelieved in Muhammad
which is the worst of your deeds and the harshest sin that
you committed. You disbelieved in the Final Messenger and the
master of all Prophets and Messengers, the one who was sent
to all mankind. How can you then claim that you believe, while
committing the evil of breaking Allah’s covenant, disbelieving in
Allah’s Ayat and worshipping the calf instead of Allah?"
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lii (j ‘jr^i Jj &>,■*£>
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494. Say to (them) : "If the abode of the Hereafter with Allah is
indeed for you especially and not for others of mankind, then
long for death if you are truthful."}
495. But they will never long for it because of what their hands
have sent before them (i.e. what they have done). And Allah is
Aware of the Zalimin .}
496. And verily, you will find them (the Jeios) the greediest of
mankind for life and (even greedier) than those who ascribe
partners to Allah . One of them toishes that he could be given a
life of a thousand years. But the grant of such life will not save
him even a little from (due) punishment. And Allah is Seer of
what they do.}
'Abdur-Razzaq 1:52.
121 Ibn Abi Hatim 1 :283 .
300
Tafsir Ibn Katlur
Calling the Jews to
invoke Allah to
destroy the Unjust
Party
Muhammad bin
Ishaq narrated that
Ibn ‘Abbas said,
“Allah said to His
Prophet
j\SJ\ £& 01 $}
jji o* <i' ip
Ol
4Sfly to (thetn) : "If the
home of the Hereafter
with Allah is indeed for
you especially and not
for others, of mankind,
then long for death if
you are truthful."}
meaning, ‘Invoke
Allah to bring death
to the lying camp
among the two (Muslims and Jews).’ The Jews declined this
offer by the Messenger of Allah ste.” 1 ’ 1
c-»ii tLj IjJ tj: J}}
iBut they will never long for it because of what their hands
have sent before them (i.e. what lltey have done). And Allah is
Aware of the Zdlimin (polytheists and wrongdoers).}
meaning, “Since they know that they recognize you, and yet
disbelieve in you.” Had they wished death that day, no Jew
would have remained alive on the face of the earth. Moreover,
Ad-Dahhak said that Ibn ‘Abbas said that,
jSL-j' juI
<>•
s. . / , i >/ . s \
m
Ibn Abi Hatim 1 :284.
301
Surah 2. Al-Baqarah (75 - 100 ) (Part-1)
iThen long for death means, “Invoke (Allah) for death.”! 11 Also,
‘Abdur-Razzaq narrated that Ikrimah said that Ibn ‘Abbas
commented,
ii,p\
iThen long for death if you are truthful >, “Had the Jews invoked
Allah for death, they would have perished. ” |21 Also, Ibn Abi
Hatim recorded Said bin Jubayr saying that Ibn ‘Abbas said,
“Had the Jews asked for death, one of them would have choked
on his own saliva.”! 3 ! These statements have authentic chains
of narration up to Ibn ‘Abbas. Further, Ibn Jarir said in his
Tafsir, “We were told that the Prophet jg said,
ofa ij ->Ui hjju^ i I 4)1 J jLj 'jjLc
11 Had the Jews wished for death,, they would have died and seen
their seats in the Fire. And, those who invoked such curse
against Allah's Messenger would have found no families or
property had they returned to their homes*. ”! 4 !
Similar to this Ayah is Allah’s statement in Surat Al-
Jumu'ah,
4 ojll j; US' CjJj & 4 1/^1*
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4:.|5;>j£s
4(Sfly (O Muhammad : "O i/om Jews! If you pretend that
you are friends of Allah, to the exclusion of (all) other mankind,
then long for death if you are truthfid ."But they will never
long for it (death), because r of what (deeds) their hands have
sent before them! And Allah knows well the Zdlimin. Say (to
111 At-Jabari 2:366.
! 2 ! Ibn Abi Hatim 1 :285.
131 Ibn Abi Hatim 1 :284 .
141 At-Tabari 2 :362 .
302
Tafsir Ibn Kathir
them): " Verily , the death from which you flee will surely meet
you, then you ivill be sent back to (Allah) the Knoiver of the
unseen and the seen, and He will tell you what you used to
do."} (62:6-8).
So they claimed that they are Allah’s sons and loved ones
and said, “Only those who are Christian or Jews shall enter
Paradise.” Therefore, they were called to invoke Allah to
destroy the lying group, be it them or the Muslims. When the
Jews declined, every one was sure of their wrong, for had they
been sure of their claims, then they would have accepted the
proposal. Their lies were thus exposed after they declined the
offer to invoke the curse.
Similarly, the Messenger of Allah jfe called a delegation of
Najran’s Christians to curse after he refuted them in a debate
in which they demonstrated stubbornness and defiance. Allah
said,
at -iliC t* juL *_>
4 ' j* oIJJ JLj ’fC-A)
iThen whoever disputes with you concerning him ('Isa) after
(all this) knowledge that has come to you (i.e. 'Isd) being a
servant of Allah, and having no share in divinity), say (O
Muhammad jg) ; "Come, let us call our sons and your sons,
our ivomen and your women, ourselves and yourselves - then
we pray and invoke (sincerely) the curse of Allah upon those
who lie/'} (3:61).
When the Christians heard this challenge, some of them said
to each other, “By Allah! If you do such with this Prophet,
none of you will have an eye that blinks.” This is when they
resorted to peace and gave the Jizyah (tax) in disgrace. The
Prophet jg accepted the Jizyah from them and sent Abu
‘Ubaydah bin Al-Jarrah with them as a trustee. Similar to this
meaning is Allah’s command to His Prophet gg to proclaim to
the polytheists:
iSay (O Muhammad jg) whoever is in error, the Most
Gracious (Allah) will prolong him (in it).} (19:75)
meaning, “Whoever among us has deviated, may Allah increase
303
Surah 2. Al-Bagarah (75 - 100 ) (Part-1)
and prolong his deviation.” We will mention this subject later,
Allah willing.
The Mubahalah (invocation to Allah to destroy the liars) was
called a ‘wish’ here, because every just person wishes that
Allah destroy the unjust opponent who is debating with him,
especially when the just person has a clear, apparent proof for
the truth he is calling to. Also, the Mubahalah involves
invoking Allah for death of the unjust group, because to
disbelievers, life is the biggest prize, especially when they know
the evil destination they will meet after death.
Disbelievers wish They could live longer
This is why Allah said next,
iBut they will never long for it because of wlwt their hands
have salt before them (i.e.what they have done). And Allah is
Aware of the Zdlimin. And verily, you will find than (the
jews) the greediest of mankind for life
meaning, greedy to live longer, because they know their evil
end, and the only reward they will have with Allah is total
loss. This life is a prison for the believer and Paradise for the
disbeliever. Therefore, the People of the Book wish they could
delay the Hereafter, as much as possible. However, they shall
certainly meet what they are trying to avoid, even if they are
more eager to delay the Hereafter than the polytheists who do
not have a divine book.
Muhammad bin Ishaq narrated that Ibn ‘Abbas commented on,
4^-4 £ St
4But the grant of such life will not save him even a little from
(due) punishment. $
“Long life shall not save them from torment. Certainly, the
polytheists do not believe in resurrection after death, and they
would love to enjoy a long life. The Jews know the humiliation
they will suffer in the Hereafter for knowingly ignoring the
truth .” 111 Also, ‘Abdur-Rahman bin Zayd bin Aslam said, “The
111 Ibn Abi Hatim 1 :288.
304
Tafsir Ibn Kathir
Jews are most eager for this life. They wish they could live for
a thousand years. However, living for a thousand years will
not save them from torment, just as Iblls’ - Satan - long life
did not benefit him, due to being a disbeliever.” 1 ' 1
LIj ‘^j}
iAtid Allah is Seer of what they do.} meaning, “Allah knows what
His servants are doing, whether good or evil, and will
compensate each of them accordingly.”
Aj-b L«j Li Jil jiU i!ti» Je (J j J Ijjit
& 'j- 1 * Cr* ,v 0!HS
497. Say (O Muhammad sg ) : " Whoever is an enemy to Jibril
(Gabriel) (let him die in his jury), for indeed he has brought it
(this Qur'an) down to your heart by Allah's permission,
confirming what came before it (i.c. the Tawrdh and the Injil)
and guidance and glad tidings for the believers }.
498. "Wlwever is an enemy to Allah, His Angels, His
Messengers, Jibril and Mikd'il, then verily, Allah is an enemy
to the disbelievers.''}
The Jews are the Enemies of Jibril
Imam Abu Ja“far bin Jarir At-Tabari said, “The scholars of
Tafsir agree that this Ayah (2: 97-98) was revealed in response
to the Jews who claimed that Jibril (Gabriel) is an enemy of
the Jews and that Mika 11 (Michael) is their friend.” 121 Al-
Bukhari said, “Allah said,
iWlwever is an enemy of Jibril (let him die in his fury)}. ‘Ikrimah
said, “Jibr, Mik and Israf all mean, worshipper, while II means,
Allah”. Anas bin Malik said, “When ‘Abdullah bin Salam heard
of the arrival of the Prophet jg in Al-Madinah, he was working
on his land. He came to the Prophet jg and said, 1 am going to
ask you about three things which nobody knows except a
111 At-Tabari 2:376.
121 At-Tabari 2:377.
305
Surah 2. Al-Baqarah (75 - 100) (Part-1)
Prophet. What will be the first portent of the Hour? What will
be the first meal taken by the people of Paradise? Why does a
child resemble its father, and why does it resemble its maternal
uncle?’ Allah’s Messenger sg said, « fibril has just told me the
answers .» ‘Abdullah said, *He (i.e. Jibril), among all the angels, is
the enemy of the Jews.’ Allah’s Messenger sg recited the Ayah,
4 Whoever is an enemy to jibril (Gabriel) (let him die in his
fury), for indeed he has brought it (this Qur'an) down to your
hearty.
Allah’s Messenger jg then said, ‘‘The first portent of the Hour will
be a fire that will bring together the people from the east to the west;
the first meal of the people of Paradise will be the caudate lobe of the
liver of fish. As for the child resembling his parents: If a man has
sexual intercourse with his wife and his discharge is first, the child
will resemble the father. If the woman has a discharge first, the child
ivill resemble her side of the family .» On that ‘Abdullah bin Salam
said, 1 testify that there is no deity worthy of worship except
Allah and you are the Messenger of Allah.’ ‘Abdullah bin Salam
further said, ‘O Allah’s Messenger! The Jews are liars, and if
they should come to know about my conversion to Islam before
you ask them (about me), they will tell a lie about me.’ The
Jews came to Allah’s Messenger £g, and ‘Abdullah went inside
the house. Allah’s Messenger jg asked (the Jews), “ "What kind of
man is 'Abdullah bin Salam ?'» They replied, ‘He is the best among
us, the son of the best among us, our master and the son of
our master.’ Allah’s Messenger jg said, “What do you think if he
would embrace Islam? » The Jews said, ‘May Allah save him from
it.’ Then ‘Abdullah bin Salam came out in front of them saying,
‘I testify that none has the right to be worshipped but Allah and
that Muhammad is the Messenger of Allah.’ Thereupon they
said, “He is the evilest among us, and the son of the evilest
among us.’ And they continued talking badly about him. Ibn
Salam said, This is what I feared, O Messenger of Allah!.'” Only
Al-Bukhari recorded this Hadith with this chain of narration.* 11
Al-Bukhari and Muslim recorded this Hadith from Anas using
111 Path Al-Bari 8: 15 & 7:319.
306
Tafsir Ibn Kathtr
another chain of narration.' 1 *
Some people say that ‘il’ means worshipper while whatever
word that is added to it becomes Allah’s Name, because 'll’ is
a constant in such conjunction. This is similar to the names
‘Abdullah, ‘Abdur-Rahman, ‘Abdul-Malik, ‘Abdul-Quddus,
‘Abdus-Salam, ‘Abdul-Kafi, ‘Abdul-Jalil, and so forth. Hence,
‘Abd’ is constant in these compound names, while the
remainder differs from name to name. This is the same case
with Jibril, Mika 11, ‘Azrall, Israfil, and so forth. Allah knows
best.
Choosing Some Angels to believe in over Others is
Disbelief like choosing Some Prophets over Others
Allah said.
^fil\ JU» Jc jjy /Cji C&
^Whoever is an enemy to fibril (Gabriel) (lei him die in his
fury), far indeed he has brought it (this Qur'an) down to your
heart by Allah's permission, $
meaning, whoever becomes an enemy of Jibril, let him know
that he is Ruh Al-Qudus who brought down the Glorious Dhikr
(Qur’an) to your heart from Allah by His leave. Hence, he is a
messenger from Allah. Whoever takes a messenger as an
enemy, will have taken all the messengers as enemies.
Further, whoever believes in one messenger, is required to
believe in all of the messengers. Whoever rejects one
messenger, he has rejected all of the messengers. Similarly,
Allah said,
oty
‘4-JJ MS' [jV? o' >MMJ -ijj jit
/ * * * -
^ Verily , those who disbelieve in Allah and His Messengers and
wish to make distinction between Allalt and His Messengers (by
believing in Allah and disbelieving in His Messengers) saying,
"We believe in some but reject others /> (4:150)
Allah decreed that they are disbelievers, because they
believe in some Prophets and reject others. This is the same
|i|
Sahih Al-Bukhari 3329, 3911, 3938, and Muslim 315.
307
Surah 2. Al-Baqarah (75 - WO) ( Part-1 )
with those who take Jibril as an enemy, because Jibril did not
choose missions on his own, but by the command of his Lord,
iAnd we (angels) descend not except by the command of your
Lord > (19:64), and,
iAnd truly, this (the Qur'an) is a revelation from the Lord of
all that exists. Which the trustivorthy Riih (Jibril) has brought
doivn. Upon your heart (O Muhammad jg) that you may be
(one) of the wamers} (26:192-194).
Al-Bukhari reported that Abu Hurayrah said that the
Messenger of Allah said,
iai LJj ^3 y 111
# Allah said, 'Whoever takes a friend of Mine as an enemy, tvill
have started a war with Mt'J 1 ' 1
Therefore, Allah became angry with those who took Jibril as
an enemy. Allah said,
Ci Ui-ii jib Jiii 'f,j /du JpjwJ 'jj* ifo}
iWhocver is an enemy to Jibril (Gabriel) (let him die in his
fury), for indeed he has brought it (this Qur'an) down to your
heart by Allah's permission, confirming what came before it}
meaning, the previous Books,
* 'V'
iand guidance and glad tidings for the believers } meaning, as
guidance to their hearts and bringer of the good news of
Paradise, which is exclusively for the believers. Similarly, Allah
said,
iSay : "It is for those who believe, a guide and a healing."}
(41:44), and,
111 Fath Al-Bari 1 1 :348 .
309
Surah 2. Al-Baqarah (101 - 124 ) ( Part-1 )
and earth and Knawer of the seen and the unseen! You judge
between Your servants regarding what they differ in, so direct me to
the truth which they differ on, by Your leave. Verily, You guide
whom You will to the straight path.
Allah’s statement,
ithen verily, Allalt is an enemy to the disbelievers} informed the
disbelievers that whoever takes a friend of Allah as an enemy,
then he has taken Allah as an enemy, and whoever treats Allah
as an enemy, then he shall be Allah’s enemy. Indeed, whoever
is an enemy of Allah then he will lose in this life and the
Hereafter, as stated earlier;
Jii J jSli-
« Whoever takes a friend of Mine as an enemy, I shall wage war
on
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499. And indeed We have sent down to you manifest Ayat and
none disbelieve in them but Fdsiqun (those who rebel against
Allah’s command).}
4100. Is it not (the case) that every time they make a covenant, some
111 Muslim 1 :534 .
121 Fath Al-Bari 1 1 :348.
320
Tafstr Ibn Kathir
party among them throw
it aside? Nay! (the truth
is :) most of them believe
not.}
4202. And when there
came to them a Messen-
ger from Allah (i.e. Mu-
hammad confirming
what was with them, a
party of those who were
given the Scripture threw
away the Book of Allah
behind their backs as if
they did not knoiv !}
4202. They followed
what the Shaydtin (dev-
ils) gave out (falsely of
the magic) in the lifetime
of Sulayman (Solomon).
Sulayman did not disbe-
lieve, but the Shaydtin
(devils) disbelieved ,
teaching men magic and
such things that came
down at Babylon to the
tioo angels, Hdriit and Mdrut, but neither of these two (angels) taught
anyone (such things) till they had said, "We are for trial, so disbelieve
not (by learning this magic from us)." And from these (angels) people
learn that by which they cause separation between man and his wife,
but they could not thus harm anyone except by Allah's leave. And
they learn that which harms litem and profits them not. And indeed
they knew that the buyers of it (magic) would have no share in the
Hereafter. And how bad indeed was that for which they sold their own
selves, if they but knew.}
4103. And if they had believed and guarded themselves from evil and
kept their duty to Allah, far better would have been the reward from
their Lord, if they but knew!}
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311
Surah 2. Al-Baqarah (101 - 124) (Part-1)
Proofs of Muhammad’s Prophethood
Imam Abu Ja'far bin Jarir said that Allah’s statement,
g W
iAnd indeed We have sent doion to you manifest Ayafy means, “We
have sent to you, O Muhammad, clear signs that testify to your
prophethood.” These Ay at are contained in the Book of Allah
(Qur’an) which narrates the secrets of the knowledge that the
Jews possess, which they hid, and the stories of their earlier
generations. The Book of Allah also mentions the texts in the
Books of the Jews that are known to only the rabbis and
scholars, and the sections where they altered and distorted the
rulings of the Tawrah. Since Allah mentioned all of this in His
Book revealed to His Prophet Muhammad jg, then this fact
alone should be enough evidence for those who are truthful
with themselves and who wish to avoid bringing themselves to
destruction due to envy and transgression. Further human
instict testifies to the truth that Muhammad sg was sent with
and the clear signs that he brought which he did not learn or
acquire from mankind. Ad-Dahhak said that Ibn ‘Abbas said
that,
4^. p.'i W
iAnd indeed We have sent down to you manifest Aydfy means,
“You recite and convey this Book to them day and night,
although you are an Ummi (unlettered) who never read a book.
Yet, you inform them of what they have (in their own Books).
Allah stated that this fact should serve as an example, a clear
sign and a proof against them, if they but knew.”* 11
The Jews break Their Covenants
When the Messenger of Allah sg was sent and Allah reminded
the Jews of the covenant that they had with Him, especially
concerning Muhammad jg, Malik bin As-Sayf said, “By Allah!
Allah never made a covenant with us about Muhammad, nor
did He take a pledge from us at all.” Allah then revealed,
m
At-Tabari 2 :397 .
312
Tafsir Ibn Kathir
41 s it not (the case) that every time they make a covenant, some
party among them throw it aside?} li] Al-Hasan Al-Basri said
that Allah’s statement,
iNay! (the truth is :) most of them believe not } means, “There is
not a promise that they make, but they break it and abandon
it. They make a promise today and break it tomorrow.” 121
The Jews abandoned the Book of Allah and practiced
Magic
As-Suddi commented on,
a, 3^2 if Si
4And when there came to them a Messenger from Allah (i.e.
Muhammad confirming what was with than K
“When Muhammad jg came to them, they wanted to contradict
and dispute with him using the Tawrah. However, the Tawrah
and the Qur’an affirmed each other. So the Jews gave up on
using the Torah, and took to the Book of Asaf, 13 ' and the magic
of Harut and Marut, which indeed did not conform to the
Qur’an. Hence Allah’s statement,
$ As if they did not know!}.’* 41
Also, Qatadah said that Allah’s statement,
46jt& V
^As if they did not knowfy means, “They knew the truth but
abandoned it, hid it and denied the fact that they even had
it.’< 5 >
111 At-Tabari 2 :400 .
,2 > Ibn Abi Hatim 1 :295.
^ Lisan Al-Arab lists Asaf as the name of the Book revealed to the
Prophet Sulaym&n, peace be upon him. See also the explanation
that follows .
^ At-Tabari 2 :404 .
|s| Ibid.
323
Surah 2. Al-Baaarah (101 - 124) ( Part-1 )
Magic existed before Sulayman (Solomon)
As-Suddi said that Allah’s statement,
\ja c
iThey jbllozoed what the Shayatin (devils) gave out (falsely of
the magic) in the lifetime of Sulayman}
means, “During the time of Prophet Solomon.’ Beforehand, the
devils used to ascend to heaven and eavesdrop on the
conversations of the angels about what will occur on the earth
regarding death, other incidents or unseen matters. They
would convey this news to the soothsayers, and the
soothsayers would in turn convey the news to the people. The
people would believe what the soothsayers told them as being
true. When the soothsayers trusted the devils, the devils
started to lie to them and added other words to the true news
that they heard, to the extent of adding seventy false words to
each true word. The people recorded these words in some
books. Soon after, the Children of Israel said that the Jinns
know matters of the Unseen. When Solomon was sent as a
Prophet, he collected these books in a box and buried it under
his throne; any devil that dared get near the box was burned.
Solomon said, *1 will not hear of anyone who says that the
devils know the Unseen, but I will cut off his head.’ When
Solomon died and the scholars who knew the truth about
Solomon perished, there came another generation. To them,
the devil materialized in the shape of a human and said to
some of the Children of Israel, ‘Should 1 lead you to a treasure
that you will never be able to use up?’ They said. “Yes.’ He
said, T)ig under this throne,’ and he went with them and
showed them Solomon’s throne. They said to him, ‘Come
closer.’ He said, ‘No. I will wait for you here, and if you do not
find the treasure then kill me.’ They dug and found the buried
books, and Satan said to them, ‘Solomon only controlled the
humans, devils and birds with this magic.’ Thereafter, the
news that Solomon was a sorcerer spread among the people,
and the Children of Israel adopted these books. When
Muhammad came, they disputed with him relying on these
books. Hence Allah’s statement,
^Ldli Uj»
314
Tafsir Ibn Katlur
iSulayman did not disbelieve, but the Shayatfn (devils)
disbelieved }. 111
The Story of Harut and Marut, and the Explanation that
They were Angels
Allah said,
■Ji. Uj ejyyk JAi Jp J>'
4Awf swell filings that came down at Babylon to the two
angels, Harut and Marut, but neither of these two (angels)
taught anyone (such things) till they had said, "We are for
trial, so disbelieve not (by learning this magic from us)." And
from these (angels) people learn that by which they cause
separation between man and his wife}.
There is a difference of opinion regarding this story. It was
said that this Ayah denies that anything was sent down to the
two angels, as Al-Qurtubi stated and then referred to the Ayah,
iSulayman did not disbelieve} saying, “The negation applies in
both cases. Allah then said,
4cf£=dl)' Jc Jjli tj
iBut the Shaydtin (devils) disbelieved, teaching men magic and
such things fluff came down at Babylon to the turn angels}.
The Jews claimed that Gabriel and Michael brought magic
down to the two angels, but Allah refuted this false claim.”* 2 '
Also, Ibn Jarir reported, that Al-'Awfl said that Ibn ‘Abbas
said about Allah’s statement,
Jt Jy\ Lj»
iAnd such things that came down at Babylon to the two angels}
“Allah did not send magic down.”* 3 '
Also, Ibn Jarir narrated that Ar-Rabl‘ bin Anas said about,
111 At-Tabari 2:405.
* 2 * Al-Qurtubi 2 :50 .
• 3| At-Tabari 2:419.
Surah 2. Al-Baaarah (101 - 124) (Part-1
315
(> jjii tj)>
si/c/i things that came down to the two angels >, “Allah did not
send magic down to the them .” 1 11 Ibn Janr commented, “This
is the correct explanation for this Ayah.
{They followed what the Shaydttn (devils) gave out (falsely) in
the lifetime of Sulaymdn . $
meaning, magic. However, neither did Solomon disbelieve nor
did Allah send magic with the two angels. The devils, on the
other hand, disbelieved and taught magic to the people of the
Babylon of Harut and Marut.”
Ibn Janr continued; “If someone asks about explaining this
Ayah in this manner, we say that,
vilii &
iThey followed what the Sltaydtiti (devils) gave out (falsely) in
the lifetime of Sulaymdn .
means, magic. Solomon neither disbelieved nor did Allah send
magic with the two angels. However, the devils disbelieved and
taught magic to the people in the Babylon of Harut and
Marut, meaning Gabriel and Michael, for Jewish sorcerers
claimed that Allah sent magic by the words of Gabriel and
Michael to Solomon, son of David. Allah denied this false claim
and stated to His Prophet Muhammad jg that Gabriel and
Michael were not sent with magic. Allah also exonerated
Solomon from practicing magic, which the devils taught to the
people of Babylon by the hands of two men, Harut and Marut.
Hence, Harut and Marut were two ordinary men (not angels or
Gabriel or Michael ).” 121 These were the words of At-Tabari, and
this explanation is not plausible.
Many among the Salaf, said that Harut and Marut were
angels who came down from heaven to earth and did what
they did as the Ayah stated. To conform this opinion with the
fact that the angels are immune from error, wc say that Allah
had eternal knowled ge what these angels would do, just as He
111 At-Tabari 2:419.
121 Ibid.
316 Tafsir Ibn Kathir
had eternal knowledge that Iblls would do as he did, while
Allah refered to him being among the angels,
4And (remember) when We said to the angels: " Prostrate
yourselves before Adam." And they prostrated except Iblfs
(Satan), he refused ^ ( 20 : 116 )
and so forth. However, what Harut and Marut did was less evil
than what Iblls, may Allah curse him, did. Al-Qurtubi reported
this opinion from ‘Ali, Ibn Mas*ud, Ibn ‘Abbas, Ibn ‘Umar, Ka*b
Al-Ahbar, As-Suddi and Al-Kalbi. 11 '
Learning Magic is Kufr
Allah said,
^ Vi ilii (ft CIl Vyj aJ
iBut neither of these two (angels) taught anyone (such things)
till they had said, "We are for trial, so disbelieve not (by
learning this magic from us).}
Abu Ja*far Ar-Razi said that Ar-Rabi’ bin Anas said that
Qays bin ‘Abbad said that Ibn ‘Abbas said, “When someone
came to the angels to learn magic, they would discourage him
and say to him, *We are only a test, so do not fall into
disbelief.’ They had knowledge of what is good and evil and
what constitutes belief or disbelief, and they thus knew that
magic is a form of disbelief. When the person who came to
learn magic still insisted on learning it, they commanded him
to go to such and such place, where if he went, Satan would
meet him and teach him magic. When this man would learn
magic, the light (of faith) would depart him, and he would see
it shining (and flying away) in the sky. He would then
proclaim, “O my sorrow! Woe unto me! What should I do?.”* 2 '
Al-Hasan Al-Basri said that this Ayah means, “The angels
were sent with magic, so that the people whom Allah willed
would be tried and tested. Allah made them promise that they
would not teach anyone until first proclaiming, We are a test
*’* Al-Qurtubi 2 :51 .
* 2 ' Ibn AbiHfitim 1:312.
Surah 2, Al-Baqarah (101 - 124) (Part-1)
317
for you, do not fall into disbelief.’ ” )1 ' It was recorded by Ibn
Abi Hatim. Also, Qatadah said, “Allah took their covenant to
not teach anyone magic until they said, We are a test.
Therefore, do not fall in disbelief.”’ 121
Also, As-Suddi said, “When a man would come to the two
angels they would advise him, ‘Do not fall into disbelief. We
are a test.’ When the man would ignore their advice, they
would say, ‘Go to that pile of ashes and urinate on it.’ When
he would urinate on the ashes, a light, meaning the light of
faith, would depart from him and would shine until it entered
heaven. Then something black that appeared to be smoke
would descend and enter his ears and the rest of his body,
and this is Allah’s anger. When he told the angels what
happened, they would teach him magic. So Allah’s statement,
iBut neither of these two (angels) taught anyone (such things)
till they had said, "We are for trial, so disbelieve not (by
learning this magic from us) ,^' 3 '
Sunayd said that Hajjaj said that Ibn Jurayj commented on
this Ayah (2:102), “No one dares practice magic except a
disbeliever. As for the Fitnah, it involves trials and freedom of
choice.” 14 ' The scholars who stated that learning magic is
disbelief relied on this Ayah for evidence. They also mentioned
the Hadlth that Abu Bakr Al-Bazzar recorded from ‘Abdullah,
which states,
1 Whoever came to a soothsayer or a sorcerer and believed in
what he said, will have disbelieved in what Allah revealed to
Muhammad
This Hadith has an authentic chain of narration and there
are other Hadtths which support it.
111 Ibn Abi Hatim 1:310
121 At-Jabari 2 :443
131 At-Tabari 2:443.
141 Ibid.
,S| Kashaf Al-Astar 2 :443 .
318
Tafsir Ibn Kathir
Causing a Separation between the Spouses is One of the
Effects of Magic
Allah said,
4 And from these (angels) people learn that by which they cause
separation between man and his wife,}
This means, “The people learned magic from Harut and Marut
and indulged in evil acts that included separating spouses,
even though spouses are close to, and intimately associate
with each other. This is the devil’s work.” Muslim recorded
that Jabir bin ‘Abdullah said that the Messenger of Allah %
said,
o-Ua oUl jl®
. '« i' * * ' ”1*' 5 ' . * t . i" \ • * * ' \ t " S'*. » '• • * >?. • f
*c5 C-J j Aili oJlP I
<S'Jj U : f-^uj 4 llli U <i> I j v j l ir~^\
/ *" * * A" >*>' *>*.>' i • j ' ►" *'•' i z '
l pJU I (J jAjJ 4^ jlbj AjjJbj VJ tAJ-Al ^jziJ
a Satan erects his throne on water and sends his emissaries
among the people. The closest person to him is the person who
causes the most Fitnah . One of them (a devil) would come to
him and woidd say, 7 kept inciting so-and-so, until he said
such and such ivords.' Iblfs says, 'No, by Allah, you have not
done much.' Another devil would come to him and would say,
7 kept inciting so-and-so, until I separated betioeen him and his
wife.’ Satan would draw him closer and embrace him, saying,
'Yes, you did well .'s 1 ' 1
Separation between a man and his wife occurs here because
each spouse imagines that the other spouse is ugly or ill-
mannered, etc.
Allah’s Appointed Term supercedes Everything
Allah said,
jib 7; £3 ij pi uj^
m
Muslim 4 :2167 .
319
Surah 2. Al-Baaarah (101 - 124) (Part-1)
iBut they could not thus harm anyone except by Allah's leave}.
Sufyan Ath-Thawri commented, “Except by Allah’s appointed
term.”' 1 ' Further, Al-Hasan Al-Basri said that,
‘■ii,
iBut they could not thus harm anyone except by Allah's leave }
means, “Allah allows magicians to adversely affect whomever
He wills and saves whomever He wills from them. Sorcerers
never bring harm to anyone except by Allah’s leave.”* 21 Allah’s
statement,
4 , 4 * ^. ^ j £ ofrzmj ^
4 And they learn that which harms them and profits them not.}
means, it harms their religion and does not have a benefit
compared to its harm.
&& 4 $ ^ SJdj}
4And indeed they knew that the buyers of it (magic) would have no
(Khalaq) share in the Hereafter.} meaning, “The Jews who
preferred magic over following the Messenger of Allah knew
that those who commit the same error shall have no Khalaq in
the Hereafter.” Ibn ‘Abbas, Mujahid and As-Suddi stated that
‘no Khalaq’ means, *no share.’* 3 *
Allah then said,
4And hmo bad indeed was that for which they sold their own
selves, if they but kneiv. And if they had believed and guarded
themselves from evil and kept their duty to Allah, far better
would have been the reward from their Lord, if they but
knew!}. Allah stated,
4And hoxv bad} meaning, what they preferred, magic, instead of
faith and following the Messenger, if they but comprehend the
* ! * Ibn Abi Hatim 1:312.
* 2 * Ibn Abi Hatim 1:311.
* 3 * Ibn Abi Hatim 1 :314.
320
Tafsir Ibn Kathir
advice.
4jf*~ jSj^
4A«d if they had believed and guarded thetnselves from evil and
kept their duty to Allah, far better would have been the reward
from their Lord,}
meaning, “Had they believed in Allah and His Messenger aS
and avoided the prohibitions, then Allah’s reward for these good
deeds would have been better for them than what they chose
and preferred for themselves.” Similarly, Allah said,
'♦ j*. <jil L>\y i \yf J\fij}
4 > 'il
iBut those who had been given (religious) knowledge said:
'Woe to you! The reward of Allah (in the Hereafter) is better
for those who believe and do righteous good deeds, and this
none shall attain except As-Sabirun (the patient in following the
truth)."} (28:80).
oi ^ % d %^4
ji ii'j *t£S if liif} if yt-
4104. O you who believe! Say not (to the Messenger s&j Raind
but say Unzumd (make us understand) and hear. And for tlte
disbelievers there is a painful torment.}
4105. Neither those who disbelieve among the People of the
Scripture (Jews and Christians) nor Al-Mushrikin (the idolaters)
like that there should be sent down unto you any good from
your Lord. But Allah chooses for His mercy whom He wills.
And Allah is the Owner of great bounty.}
Manners in Speech
Allah forbade His believing servants from imitating the
behavior and deeds of the disbelievers. The Jews used to use
devious words that hide what they really meant. May Allah’s
curse be upon them. When they wanted to say, ‘hear us,’ they
would use the word Rd‘ind, which is an insult (in Hebrew, but
means ‘hear us’ in Arabic). Allah said,
Surah 2. Al-Baqarah (101 - 124) (Part-1)
321
£» — • Jf- 'c x Cae.j L-Lt- jf. 'jjl* Cjjl'
'jji- jSCJ (Uilj lLL$- !jS£ jij ^ ulLj CJ
^ 18 &
iAmong those who are Jews, there are some who displace words
from (their) right places and sap: "We hear your word (O
Muhammad j£j and disobey ," and "Hear and let you (O
Muhammad %g) hear nothing." And Rd'ind with a twist of
their tongues and as a mockery of the religion (Islam). And if
only they had said: "We hear and obey," and "Do make us
understand," it would have been better for them, and more
proper; but Allah cursed them for tlteir disbelief, so they believe
not except a feiv$ (4:46).
Also, the Hadiths stated that when they would greet
Muslims, they would say, ‘As-Samu ‘alaykum,’ meaning, ‘death
be to you’. This is why we were commanded to answer them
by saying, ‘Wa ‘alaykum,’ meaning, ‘and to you too’, then our
supplication against them shall be answered, rather than
theirs against us.
Allah forbade the believers from imitating the disbelievers in
tongue or deed. Allah said,
'i \p\:
/j!'
iO you who believe! Say not (to the Messenger Rd'ind but
say Unzurnd (make us understand) and hear. And for the
disbelievers there is a painful torment } (2:104).
Also, Imam Ahmad narrated that Ibn ‘Umar said that the
Messenger of Allah sB said,
vlb^i 't lli-j v_4ll3L ii-lUl CUjI
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«/ was sent with the sword just before the Last Hour, so that
Allah is worshipped alone without partners. My sustenance was
provided for me from under the shadow of my spear. Those who
oppose my command were humiliated and made inferior, and
322
Tafeir Ibn Kathir
whoever imitates a people, he is one of //lem.* 1 '*
Abu Dawud narrated that the Prophet jg said,
J*'
« Whoever imitates a people is one of them. ^
These Hadiths indicate, along with their threats and warnings,
that we are not allowed to imitate the disbelievers in their
statements, deeds, clothes, feasts, acts of worship, etc., whatever
actions of the disbelievers that were not legislated for us.
Ad-Dahhak said that lbn ‘Abbas commented on the Ayah,
4 Say not (to the Messenger j||) Ra'ina}
“They used to say to the Prophet jg, Ar'ina samak (which is an
insult).”* 3 * Ibn Abu Hatim said that it was reported that Abu
Al-'Aliyah, Abu Malik, Ar-Rabl‘ bin Anas, ‘Atiyah Al-‘Awfi and
Qatadah said similarly. * 4 ' Further, Mujahicl said, “ T>o not say
Ra'ina' means, ‘Do not dispute’.” 151 Mujahid said in another
narration, “Do not say, *We hear from you, and you hear from
us.”’ Also, ‘Ata’ said, “Do not say,
iRa'ina}, which was a dialect that the Ansar used and which
was forbidden from use by Allah.” 16 *
Also, As-Suddi said, “Rifa'ah bin Zayd, a Jewish man from
the tribe of Qaynuqa*, used to come to the Prophet and say
to him, ‘Hear, Ghayr Musma’in (let you hear nothing).’ The
Muslims used to think that the Prophets are greeted and
honored with this type of speech, and this is why some of them
used to say, ‘Hear, let you hear nothing,’ and so on, as
mentioned in Surat An-Nisa.” Thereafter, Allah forbade the
believers from uttering the word Ra'ina.”* 7 * ‘Abdur-Rahman bin
(I * Ahmad 2:50.
* 2 * Abu Dawud 4 :314.
* 3 * At-Tabari 2 :461
* 4 * lbn Abi Hatim 1 :317.
* 5 * Ibn Abi Hatim 1 :318.
* 6 * Ibid.
* 7 * At-Tabari 2:462.
323
Surah 2. Al-Baqarah (101 - 124) ( Part-1 )
Zayd bin Aslam also said similarly.* 1 '
The extreme Enmity that the Disbelievers and the
People of the Book have against Muslims
Allah said next (2:105),
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iNeither those who disbelieve among the People of the Scripture
()eu>s and Christians) nor Al-Mushrikfn (the idolaters), like that
there should be sent down unto you any good from your Lord}.
Allah described the deep enmity that the disbelieving
polytheists and People of the Scripture, whom Allah warned
against imitating, have against the believers, so that Muslims
should sever all friendship with them. Also, Allah mentioned
what He granted the believers of the perfect Law that He
legislated for their Prophet Muhammad jg. Allah said,
iBut Allah chooses for His mercy whom He wills. And Allah is
the Owner of great bounty ^ (2:105).
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4106. Whatever a verse (revelation) do Nansakh (We abrogate)
or Nunsihd (cause to be forgotten), We bring a better one or
similar to it. Kncnv you not that Allah is Able to do all
things?}
4W7. Know you not that it is Allah to Whom belongs the
dominion of the heavens and the earth? And besides Allah you
have neither any Wall (protector or guardian) nor any helper.}
The Meaning of Naskh
Ibn Abi Talhah said that Ibn ‘Abbas said that,
[i|
Ibn Abi Hatim 3 :965 .
324
Tafsir Ibn Kathir
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4 Whatever a verse
(revelation) do Nansakh}
means, “Whatever an
Ayah We abrogate.” 1 11
Also, Ibn Jurayj said
that Mujahid said
that,
^# 5 '* bt ^
4 Whatever a verse
(revelation) do Nansakh >
means, “Whatever an
Ayah We erase. ” |21
Also, Ibn Abi Najlh
said that Mujahid said
that,
b\
4 Whatever a verse
(revelation) do Nansakh}
means, “We keep the
words, but change the
meaning.” He related
these words to the
companions of ‘Abdullah bin Mas'ud. 131 Ibn Abi Hatim said that
similar statements were mentioned by Abu Al-‘Aliyah and
Muhammad bin Ka*b Al-Qurazi.* 4 ’ Also As-Suddi said that,
bi ^
iWhatever a verse (revelation) do Nansakh} means, “We erase
it.”* 51 Further, Ibn Abi Hatim said that it means, “Erase and
111 At-Tabari 2 :473
121 Ibn Abi Hatim 1:321.
131 Ibn Abi Hatim 1 :322.
Ibn Abi Hatim 1 :322 .
151 Ibn Abi Hatim 1 :322.
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325
Surah 2. Al-Baqarah (101 - 124) (Part-1)
raise it, such as erasing the following wordings (from the
Qur’an), The married adulterer and the married adulteress:
stone them to death,’ and, *If the son of Adam had two valleys
of gold, he would seek a third.’ "***
Ibn Jarir stated that,
4 # 5 '* hi ^
^Whatever a verse (revelation) do Nansakh) means, “Whatever
ruling we repeal in an Ayah by making the allowed unlawful
and the unlawful allowed.” The Nasakh only occurs with
commandments, prohibitions, permissions, and so forth. As for
stories, they do not undergo Nasakh. The word, * Nasakh’
literally means, “to copy a book’. The meaning of Nasakh in the
case of commandments is removing the commandment and
replacing it by another. And whether the Nasakh involves the
wordings, the ruling or both, it is still called Nasakh . 121
Allah said next,
ior Nunsiha (cause it to be forgotten)). *Ali bin Abi Talhah said
that Ibn ‘Abbas said that,
4 * 4 ^ &'» hi
4 Whatever a verse (revelation) do Nansakh or Nunsiha) means,
“Whatever Ayah We repeal or uphold without change.”* 3 * Also,
Mujahid said that the companions of Ibn Mas*Qd (who read this
word Nansa’ha) said that it means, “We uphold its wording and
change its ruling.”* 4 * Further, *Ubayd bin TJmayr, Mujahid and
‘Ata’ said, ‘Nansa'ha.’ means, “We delay it (i.e., do not abrogate
it).”* 5 * Further, ‘Atiyyah Al-‘Awfi said that the Ayah means, “We
delay repealing it."* 6 * This is the same Tafsir provided by As-
Suddi and Ar-Rabi‘ bin Anas.* 7 *
111 Ibn Abi Hatim 1 :324.
* 2 * At-Tabari 1 :472 .
* 3 * At-Tabari 2:476.
* 4 * At-Tabari 2:473.
* 5 * At-Tabari 2:477.
* 6 * Ibid.
* 7 * Ibn Abi Hatim 1 :326 .
327
Siirah 2. Al-Bacjarah (101 - 124 ) ( Part-1 )
Wall (protector or guardian) nor any helper
Allah directed His servants to the fact that He alone is the
Owner of His creatures and that He does with them as He
wills. Indeed, His is the supreme authority and all creation is
His, and just as He created them as He wills, He brings
happiness to whom He wills, misery to whom He wills, health
to whom He wills and ailment to whom He wills. He also
brings success to whom He wills and failure to whom He wills.
He judges between His servants as He wills, allows what He
wills and disallows what He wills. He decides what He wills,
there is no opponent for His judgment, and no one can
question Him about what He does, while they shall be
questioned. He tests His servants and their obedience to His
Messengers by the Naskh. He commands a matter containing
a benefit which He knows of, and then He out of His wisdom,
prohibits it. Hence, perfect obedience is realized by adhering to
His commands, following His Messengers, believing in what
ever they convey, implementing their commands and avoiding
what they prohibit.
The statements of Allah here contain tremendous benefit,
prove that the Jews are disbelievers and refute their claim that
Naskh does not occur, may Allah curse the Jews. In ignorance
and arrogance they claimed that the sound mind stipulates
that Naskh does not occur. Some of them falsely claimed that
there are divine texts that dismiss the possibility that Naskh
occurred.
Imam Abu JaTar bin Jarir said, “The Ayah means, ‘Do you
not know, O Muhammad, that I alone own the heavens and
the earth and that I decide whatever I will in them? I forbid
whatever I will, change and repeal whatever I will of My
previous rulings, whenever I will. I also uphold whatever I
will.”
Ibn Jarir then said, “Although Allah directed His statement
indicating His greatness towards His Prophet zg„ He also
rejected the lies of the Jews who denied that the rulings of the
Torah could undergo Naskh. The Jews also denied the
prophethood of Jesus and Muhammad, because of their dislike
for what they brought from Allah, such as changing some
rulings of the Torah, as Allah commanded. Allah thus
proclaimed to the Jews that He owns the heavens and earth
328
Tafsir Ibtt Kathir
and also all authority in them. Further, the subjects in Allah’s
kingdom are His creation, and they are required to hear and
obey His commands and prohibitions. Allah has full authority
to command the creation as He wills, forbidding them from
what He wills, abrogate what He wills, uphold what He wills,
and decide whatever commandments and prohibitions He
wills.” 111
I (Ibn Kathir) say that the Jews’ dismissal of the occurrence
of the Naskh is only a case of their disbelief and rebellion. The
sound mind does not deny that there could be a Naskh in
Allah’s commandments, for He decides what He wills, just as
He does what He wills. Further, Naskh occurred in previous
Books and Law. For instance, Allah allowed Adam to marry
his daughters to his sons and then later forbade this practice.
Allah also allowed Nuh to eat from all kinds of animals after
they left the ark, then prohibited eating some types of foods.
Further, marrying two sisters to one man was allowed for
Israel and his children, but Allah prohibited this practice later
in the Torah. Allah commanded Abraham to slaughter his son,
then repealed that command before it was implemented. Also,
Allah commanded the Children of Israel to kill those who
worshipped the calf and then repealed that command, so that
the Children of Israel were not all exterminated. There are
many other instances that the Jews admit have occurred, yet
they ignore them. Also, it is a well-known fact that their Books
foretold about Muhammad jg and contained the command to
follow him. These texts, in their Books, indicate that the Jews
were required to follow the Prophet Muhammad sg and that no
good deed would be accepted from them, unless it conformed to
Muhammad’s Law. The Prophet jg brought another Book, - the
Qur’an -, which is the last revelation from Allah.
s X 4 at i3~' (S 3
Oil
4108. Or do you want to ask your Messenger (Muhammad
as Musa (Moses) was asked before (i.e. show us openly our
Lord)? And he who changes faith for disbelief, verily, he has
At-Tabari 2 :488 .
Surah 2. Al-Baqarah (101 - 124 ) t Part-1 )
gone astray from the right way.}
329
The Prohibition of Unnecessary Questions
In this Ayah, Allah forbade the believers from asking the
Prophet jg numerous questions about matters that did not
occur yet. Similarly, Allah said,
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iO you who believe! Ask not about things which, if made plain
to you, may cause you trouble. But if you ask about them while
the Qur’an is being revealed, they will be made plain to you}
(5:101).
This Ayah means, “If you ask about a matter after it is
revealed, it shall be duly explained to you. Therefore, do not
ask about matters that have not occurred yet, for they might
become prohibited, due to your questions.” This is why the
Sahah narrated.
“77ie greatest criminal among the Muslims is the one who asks
if a thing is prohibited, which is not prohibited, and it becomes
prohibited because of his asking about itJ
This is why when the Messenger of Allah was asked about
a husband who finds another man with his wife; if he exposes
the adultery, he will be exposing a major incident; if he is quiet
about it, he will be quiet about a major matter. The Messenger
of Allah jg did not like such questions. Later on, Allah revealed
the ruling of Mul&'anah [Refer to Nur 24:6-9 in the Qur’an). The
Two Sahihs recorded that Al-Mughirah bin Shu'bah said that
the Messenger of Allah 2g “Forbade saying, It was said’ and ‘He
said,’ and wasting money and asking many questions.” 11 *
Muslim recorded that the Prophet jg said,
IM
Fath Al-Bari 3 :398 , and Muslim 3 : 1 34 1 .
330
Tafsir Ibn Katitir
iLeave me as I leave you; those before you were only destroyed
because of their excessive questioning and disputing with their
Prophets. Therefore, when I command you with a matter,
adltere to it as much as you can, and when l forbid from
something, avoid it.»
The Prophet ag only said this after he told the Companions
that Allah has ordered them to perform Hajj. A man asked,
“Every year, O Messenger of Allah?” The Prophet jg did not
answer him, but he repeated his question three times. Then the
Prophet jjg said,
'J&~. I ui $ J ‘fai .it
a No. Had I said yes, it would have been ordained, and you
ivould not have been able to implement tfV 11
This is why Anas bin Malik said, “We were forbidden from
asking the Messenger of Allah jg about things. So we were
delighted when a bedouin man would come and ask him while
we listened .” 121
Muhammad bin Ishaq said that Muhammad bin Abi
Muhammad told him that Ikrimah or Said said that Ibn
‘Abbas said that RafT bin Huraymilah or Wahb bin Zayd said,
“O Muhammad! Bring us a Book sent down from heaven and
which we could read, and make some rivers flow for us, then
we will follow you and believe in you.” Allah sent down the
answer to this challenge,
j '4 m ill
iOr do you want to ask your Messenger (Muhammad as
Musa was asked before (i.e. show us openly our Lord)? And he
who changes faith far disbelief, verily, he has gone astray from
the right way^)^
Allah criticized those who ask the Messenger of Allah jg
about a certain matter just for the purpose of being difficult,
just as the Children of Israel asked Musa out of stubbornness,
111 Muslim 2:975.
121 Muslim 1 :4 1 .
131 At-Tabari 2:490.
332
Surah 2. Al-Baqarah (101 - 124) (Part-1)
rejection and rebellion. Allah said.
4-^-?
4And he who changes faith for disbelief} meaning, whoever prefers
disbelief to faith,
iTjl
iverily, he has gone astray frotn the right way} meaning, he has
strayed from the straight path, to the path of ignorance and
misguidance. This is the case of those who deviated from
accepting the Prophets and obeying them and those who kept
asking their Prophets unnecessary questions in defiance and
disbelief, just as Allah said,
a ii c.'lmt jwi' J!
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iHave you not seen those who have changed the blessings of
Allah into disbelief (by denying Prophet Muhammad sg and his
Message of Islam), and caused their people to dwell in the house
of destruction? Hell, in which they will bum and what an evil
place to settle in!} (14:28-29).
Abu Al-‘Aliyah commented, “They exchanged comfort for
hardship.” 111
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4109. Many of the People of the Scripture (Jews and
Christians) wish that they could turn you away as disbelievers
after you have believed, out of envy from their own selves, even
after the truth (that Muhammad sg is Allah’s Messenger) has
become manifest unto them. But forgive and overlook, till Allah
brings His command. Verily, Allah is able to do all things.}
4110. And perform the Salah and give the Zakdh, and whatever
111 Ibn Abi Hatim 1 :330.
332
Tafstr I bn Katht'r
of good you send forth for yourselves before you, you shall find
it with Allah. Certainly, Allah is the Seer of what you do.}
The Prohibition of following the Ways of the People of
the Book
Allah warned His believing servants against following the
ways of the People of Book, who publicly and secretly harbor
enmity and hatred for the believers, and who envy the
believers, while they recognize the virtue of the believers and
their Prophet ig. Allah also commanded His believing servants
to forgive them and to be patient with them, until Allah delivers
His aid and victory to them. Allah commanded the believers to
perform the prayer perfectly, to pay the Zakah and He
encouraged them to preserve the practice of these righteous
deeds.
Ibn Abi Hatim recorded that ‘Abdullah bin Ka*b bin Malik
said that Ka*b bin Al-Ashraf, who was a Jew and a poet, used
to criticize the Prophet jg in his poems, so Allah revealed,
iMany of the People of the Scripture (]ews and Christians)
wish that they could turn you away..} regarding his
matter. 11 ’
Also, Ad-Dahhak said that Ibn ‘Abbas said, “An unlettered
Messenger came to the People of the Scriptures confirming
what they have in their own Books about the Messengers and
the Ayat of Allah. He also believes in all of this, just as they
believe in it. Yet, they rejected the Prophet out of disbelief,
envy and transgression. This is why Allah said,
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iout of envy from their mvn selves, even after the truth (that
Muhammad sg is Allah's Messenger) has become manifest unto
them}.
Allah said that after He illuminated the truth for them, such
that they were not ignorant of any of it, yet their envy made
them deny the Prophet jg. Thus Allah criticized, chastised and
!i|
Ibn Abi Hatim 1 :331 .
333
Sura h 2. Al-Baqarah (101 - 124) (Part-1)
denounced them.”’ 11 Allah legislated the characteristics that
His Prophet and the believers should adhere to: belief, faith
and accepting what Allah revealed to them and to those before
them out of His generosity and tremendous kindness.
Ar-Rabl‘ bin Anas said that,
ifrom their own selves} means, “of their making.” 12 ’ Also, Abu
Al-‘Aliyah said that,
jt+i IS
ieven after the truth (that Muhammad jg is Allah's Messenger)
has become manifest unto them >
means, “After it became clear that Muhammad jg is the
Messenger of Allah whom they find written of in the Torah and
the Injll. They denied him in disbelief and transgression
because he was not one of them.”’ 31 Qatadah and Ar-Rabl‘ bin
Anas said similarly. 14 ’ Allah said,
iBut forgive and overlook, till Allah brings His command .} this is
similar to His saying;
os U
iAnd you shall certainly hear much that will grieve you from
those who received the Scripture before you (Jews and
Christians) and from tlxose who ascribe partners to Allah }
(3:186).
‘Ali bin Abi Talhah said that Ibn ‘Abbas said that Allah’s
statement,
iBut forgive and overlook, till Allah brings His command .} was
abrogated by the Ayah,
111 At-Tabari 2:502.
121 Ibn Abi Hatim 1 :332.
131 Ibn Abi Hatim 1 :335.
141 Ibid.
334
Tafsir Ibn Kathir
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4Then kill the Mushrikin wherever you find them) (9:5), and,
<Fi^/d against those who believe not in Allah, nor in the Last Day)
(9:29) until,
£j)
iAnd feel themselves subdued) (9:29).
Allah’s pardon for the disbelievers was repealed.” 1 ' 1 Abu Al-
‘Aliyah, Ar-Rabi* bin Anas, Qatadah and As-Suddi* 21 said
similarly: It was abrogated by the Ayah of the sword."
(Mentioned above). The Ayah,
iil &~)
itill Allah brings His command.) gives further support for this
view,
Ibn Abi Hatim recorded Usamah bin Zayd saying that the
Messenger of Allah and his Companions used to forgive the
disbelievers and the People of the Book, just as Allah
commanded in His statement,
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4But forgive and overlook, till Allah brings His command.
Verily, Allah is able to do all things).
The Messenger of Allah 3 g used to forgive them and was
patient with them as Allah ordered him, until Allah allowed
fighting them. Then Allah destroyed those who He decreed to be
killed among the strong men of Quraysh, by the Prophet’s
forces. 131 The chain of narration for this text is Sahih, but I did
not see its wordings in the six collections of Hadith, although
the basis of it is in the Two Sahihs, narrated from Usamah bin
Zayd. 141
111 Ibn Abi Hfitim 1:334.
121 Ibn Abi Hatim 1 :335 .
131 Ibn Abi Hatim 1 :333 .
141 Fath Al-Bari 8 :87 , and Muslim 3 : 1422 .
335
Surah 2. Al-Baqarah (101 - 124) (Part-1)
The Encouragement to perform Good Deeds
Allah said,
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4 And perform the Salah and give the Zakah, and whatever of
good you send forth for yourselves before you, you shall find it
with Allah}.
Allah encouraged the believers to busy themselves in
performing deeds that would bring them benefit and reward on
the Day of Resurrection, such as prayer and paying Zakah.
This way, they will gain Allah’s aid in this life and on a Day
when the witnesses testify,
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4The Day when their excuses will be of no profit to the Zdlimin
(wrongdoers). Theirs will be the curse, and theirs will be the evil
abode (i.e. painful torment in Hell-fire )} (40:52).
This is why Allah said,
4 Certainly , Allah sees what you do}, meaning, that He is never
unaware of the deeds of any person, nor will these deeds be
lost by Him. Whether deeds are righteous or evil, Allah will
award each according to what he or she deserves based on
their deeds.
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4121. And they say, ", None shall enter Paradise unless he be a
Jezo or a Christian.” These are their own desires. Say (O
Muhammad jg), "Produce your Burhdn if you are truthful.”}
4122. Yes! But whoever submits his face (himself) to Allah (i.e.
follows Allah's religion of Islamic Monotheism) and he is a
Multsin then his reward is with his Lord (Allah), on such shall
336
Tafsir Ibn Kathfr
be no fear, nor
shall they grieve. $
4223. The Jews said that
the Christians follow
nothing (i.e. are not on
the right religion); and
the Christians said that
the Jews fallow
(i.e. are not on the right
religion) ; though they
both recite the Scripture.
Like unto their word,
said those (the pagans)
who know not. Allah
will judge between them
on the Day of Resurrec-
tion about that wherein
they have been
differing.}
The Hopes of the
People of the Book
Allah made the
confusion of the Jews
and the Christians
clear, since they claim that no one will enter Paradise, unless
he is a Jew or a Christian. Similarly, Allah mentioned their
claims in Surat Al-Md’idah:
4We are the children of Allah and His loved ones } (5:18).
Allah refuted this false claim and informed them that they
will be punished because of their sins. Previously we
mentioned their claim that the Fire would not touch them for
more than a few days, after which they would be put in
Paradise. Allah rebuked this claim, and He said about this
baseless claim,
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{These are their man desires }. Abu Al-'Aliyah commented, “These
are wishes that they wished Allah would answer, without
basis.” 11 * Similar was stated by Qatadah and Ar-RabT bin
Anas. 12 * Allah then said,
4Sm/^ meaning, “Say O Muhammad:”
4 " Produce your Burhati ...''} meaning, “Your proof’, as Abu Al-
'Aliyah, Mujahid, As-Suddi and Ar-RabI' bin Anas stated. 131
Qatadah said that the Ayah means, “Bring the evidence that
supports your statement,
iifyou are truthful} in your claim.” 141
Allah then said,
k o* &}
iYes! But whoever subtnits his face (himself) to Allah (i.e. follows
Allah's religion of Islamic Monotheism) and he is a Muhsin}
meaning, “Whoever performs deeds in sincerity, for Allah alone
without partners.” In a similar statement, Allah said,
4 ^* c^j k ty }
4 So if they dispute with you (Muhamtnad say: "I have
submitted myself to Allah (in Islam), and (so have) those who
follow me.”} (3:20)
Abu Al-'Aliyah and Ar-RabI' said that,
4k jfcJ ik &}
4 Yes! But whoever submits his face (himself) to Allah} means,
“Whoever is sincere with Allah. ”‘ sl
111 Ibn Abi Hatim 1:336.
121 Ibn Abi Hatim 1 :336.
131 Ibn Abi Hatim 1 :337 .
141 Ibn Abi Hatim 1:337.
151 Ibn Abi Hatim 1 :337 .
338
Tafsir Ibn Kathir
Also, Said bin Jubayr said that,
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iYes! But whoever submits } means, he is sincere.
this face (himself)} meaning, in his religion.* 1 '
iatid he is a Muhsin } following the Messenger jg. For there are
two conditions for deeds to be accepted; the deed must be
performed for Allah’s sake alone and conform to the SharYah.
When the deed is sincere, but does not conform to the Shari'ah ,
then it will not be accepted. The Messenger of Allah jfe said,
“Whoever performs a deed that does not conform with our
matter (religion), then it will be rejected .»
This Hadith was recorded by Muslim. 121 Therefore, the good
deeds of the priests and rabbis will not be accepted, even if
they are sincerely for Allah alone, because these deeds do not
conform with the method of the Messenger who was sent
for all mankind. Allah said regarding such cases,
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iAnd We shall turn to whatever deeds they (disbelievers,
polytheists, sinners) did, and We shall make such deeds as
scattered floating particles of dust.} (25:23)
Jj* •)
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4As for those who disbelieved, their deeds are like a mirage in a
desert. The thirsty one thinks it to be water, until he comes up
to it, he finds it to be nothing.} (24:39) and.
1 / / •/ • * > ' ,// / * <• f ^
T *,®;< ft*}* ^ vIv'AST' v^"
iSome faces, that Day will be humiliated. Laboring, weary.
I 1 * Ibn Abi Hatim 1 :338.
[21 Muslim 3:1344.
339
Siirah 2. Al-Baqarah (101 - 124) ( Part-1 )
They will enter in the hot blazing Fire. They will be given to
drink from a boiling spring} (88:2-5).
When the deed conforms to the Shari'ah outwardly, but the
person did not perform it sincerely for Allah alone, the deed
will also be rejected, as in the case of the hypocrites and those
who do their deeds to show off. Similarly, Allah said,
Oji ' J JLS” ijili lilj Si' 6)^
-fa .ii
iVerily, the hypocrites seek to deceive Alldlt, but it is He Who
deceives them. And when they stand up for As-Salah (the
prayer ), they stand with laziness to be seen by people, and they
do not remember Allah but little.} (4:142) and,
iSo woe unto those performers of Saldh (prayers) (hypocrites).
Those who delay their Saldh (from their stated fixed times).
Those who do good deeds only to be seen (of men). And
withhold Al-Md'tin (small kindnesses)} (107:4-7).
This is why Allah said,
ifj 4/“i Vj W-w* .Ay '£} \f~J m of &}
4 So whoever hopes for the meeting with his Lord, let him work
righteousness and associate none as a partner in the worship of
his Lord} (18:110).
He also said in this Ayah,
yj A pli' O* dr!?
iYes, but whoever submits his face (himself) to Allah (follows
Allah's religion of Islamic Monotheism) and he is a Multsin}.
Allah’s statement,
iShall have their reward with their Lord, on them shall be no
fear, nor shall they grieve}
guaranteed them the rewards and safety from what they fear
and should avoid.
340
Tafsir Ibn Kathir
iThere shall be no fear on them} in the future,
4t>&. 'is}
inor shall they grieve } about what they abandoned in the past.
Moreover, Said bin Jubayr said,
in** & 'At
"iThere shall be no fear on them} in the Hereafter, and
4»&. j* lit
inor shall they grieve} about their imminent death.” 1 11
The Jews and Christians dispute among Themselves out
of Disbelief and Stubbornness
Allah said,
p-*J }&• }li- iS^d. I' lyJUj^
iThe Jews said that the Christians follow nothing (i.e. are not
on the right religion); and the Christians said that the Jews
follow nothing (i.e. are not on the right religion); though they
both recite the Scripture.}
Allah explained the disputes, hatred and stubbornness that
the People of the Book have towards each other. Muhammad
bin Ishaq reported that Ibn ‘Abbas said, “When a delegation of
Christians from Najran came to the Messenger of Allah jfe, the
Jewish rabbis came and began arguing with them before the
Messenger of Allah 5^. Rafi‘ bin Huraymilah said, *You do not
follow anything,’ and he reiterated his disbelief in Jesus and
the Injll. Then a Christian man from Najran’s delegation said to
the Jews, ‘Rather, you do not follow anything,’ and he
reiterated his rejection of Musa’s prophethood and his disbelief
in the Torah. So Allah revealed the Ayah,
m
Ibn Abi Hatim 1 :338 .
Surah 2. Al-Baqarah (101 - 124) ( Part-1 )
341
jiij & iji yJSJ JJ- -X, ■ It *jif
}The Jews said that the Christians follow nothing (i.e. are not
on the right religion); and the Christians said that the Jews
follow nothing (i.e. are not on the right religion); though they
both recite the Scripture .y^
Allah made it clear that each party read the affirmation of
what they claimed to reject in their Book. Consequently, the
Jews disbelieve in Jesus, even though they have the Torah in
which Allah took their Covenant by the tongue of Moses to
believe in Jesus. Also, the Gospel contains Jesus’ assertion
that Moses’ prophethood and the Torah came from Allah. Yet,
each party disbelieved in what the other party had.
Allah said,
y j£; Y
4Like unto their word, said those who know not}
thus exposing the ignorance displayed by the Jews and the
Christians concerning their statements that we mentioned.
There is a difference of opinion regarding the meaning of
Allah’s statement,
iwho know not}
For instance, Ar-Rabl‘ bin Anas and Qatadah said that,
i&t, V IS jli
iLike unto their word, said tlwse said those who know not }
means, “The Christians said similar statements to the
Jews .” 121 Ibn Jurayj asked ‘Ata’ “Who are those “who know
not?” ‘Ata’ said, “Nations that existed before the Jews and the
Christians and before the Torah and the Gospel .” 131 Also, As-
Suddi said that,
l 1 ' Ibn Abi Hatim 1 :339.
121 Ibn Abi Hatim 1 :341 .
,3] Ibn Abi Hatim 1 :340 .
343
Surah 2. Al-Baqarah (101 - 124) ( Part-1 )
Allah's Name be mentioned (i.e. prayers and invocations) in
Allah's Masjids and strive for their ruin? It was not fitting that
such should themselves enter them (Allah's Masjids) except in
fear. For them there is disgrace in this world, and they will
have a great torment in the Hereafter.)
Of the Most Unjust are Those Who prevent People from
the Masjids and strive for their Ruin
The Quraysh idolators are those who hindered the people
from the Masjids of Allah and wanted to destroy them. Ibn
Jarir reported that Ibn Zayd said that Allah’s statement.
a ^ q n j $
Cr* &
■J*
4And who are more unjust than those who forbid that Allah's
Name be mentioned (i.e. prayers and invocations) in Allah's
Masjids and strive for their ruin?)
is about the Quraysh idolators who prevented the Prophet
from entering Makkah from Al-Hudaybiyyah, until he
slaughtered the Hadi (animal for sacrifice) at Dhi-Tuwa. He
then agreed to a peace treaty with the idolators and said to
them, one before has ever prevented people from entering the
House. One would even see the killer of his father and brother, but
would not prevent him (from entering the House of Allah) .» They
said, “Whoever killed our fathers at Badr, shall never enter it
while there is one of us alive.” Allah’s statement.
iand strive for their ruin)
means those who prevent whoever maintain the Masjids with
Allah’s remembrance and who visit Allah’s House to perform
Hajj and ‘C/mrah. 1 ’ 1 Ibn Abi Hatim recorded that Ibn ‘Abbas
said that the Quraysh prevented the Prophet from praying
at the Ka'bah in Al-Masjid Al-Haram, so Allah revealed,
^ 'ti "S'A J $ •V~* c*
iAnd who are more unjust than those who forbid that Allah's
Name be mentioned (i.e. prayers and invocations) in AllaJt's
m
At -Tabari 2 :521 .
344
Tafsir Ibn Kathir
Masjids?}’* 1 *
After Allah chastised the Jews and Christians, He also
criticized the idolaters who expelled the Messenger of Allah jg
and his Companions from Makkah, preventing them from
praying in Al-Masjid Al-Haram, which they kept exclusively for
their idols and polytheism. Allah said,
'i ^ & 'Jl
4Awd why should not Allah punish them tohile they hinder
(men) from Al-Masjid Al-Haram, and they are not its
guardians? None can be its guardians except Al-Muttaqiin (the
pious), but most of them know not.} (8:34)
jjfi 'irixjpU 4ii i p {£-* c?
fyfi •C^'* Cr* ^ v*-“- ^t r* jj ■>+*—*-
uJ lA^d J wA*; it> J'»j »jpLsll ^ — >-'3!
ilt is not for the Mushrikin (polytheists), to maintain the
Masjids of Allah while they witness against their own selves of
disbelief. The works of such are in vain and in Fire shall they
abide. The Masjids of Allah shall be maintained only by those
who believe in Allah and the Last Day; perform the SalSh, and
give the Zakdh and fear none but Allah. It is they who are on
true guidance.} (9:17-18)
and,
JWy Vjlj isxlb J^U' j* j&yiiy 1 p*}
>•< to \ ■? r !s '4 ^ \ •* r: » ? z* »T'>' 1 * 1*
jvAjiUi iy jJ Oj-ty*
ILi C& i£T 03 t&5 ji Scs
j
iThey are the ones who disbelieved and hindered you from Al-
Masjid-Al-Haram (at Makkah) and detained the sacrificial
Ibn Abi Hatim 1 :341 .
345
Silruli 2. Al-Baqarah ( 101 - 124) (Part-1)
animals, from reaching their place of sacrifice. Had there not
been believing men and believing women whom you did not
know, that you may kill them and on whose account a sin
would have been committed by you without (your) knowledge,
that Allah might bring into His mercy whom He wills - if
they (the believers and the disbelievers) had been apart, We
verily, would have punished those of them who disbelieved with
painful torment } (48:25).
Therefore, Allah said here,
jij *jS=»jli Ji.j ffefj j — s-Vi -"j"**'* 3“ $
iThe Masjids of Allah shall be maintained only by those who
believe in Allah and the Last Day; perform the Saldh, and give
the Zakdh and fear none but Allah}.
Therefore, if those believers who follow the virtues mentioned
in the Ayah were prevented from attending the Masjid, then
what cause for destruction is worse than this? Maintaining the
Masjids not only means beautifying them, but it involves
remembering Allah, establishing His Shari'ah in the Masjids
and purifying them from the filth of Shirk.
The Good News that Islam shall prevail
Allah said next,
VI ZJLZ c? (3 u JiJf\}
ilt was not fitting that such should themselves enter them
(Allah's Masjids) except in fear}.
This Ayah means, “Do not allow them - the disbelievers - to
enter the Masjids, except to satisfy the terms of an armistice or
a treaty.” When the Messenger of Allah ^ conquered Makkah
in 9 H, he commanded that someone announce at Mina, “After
the current year, no idolaters shall perform Hajj, and no naked
persons shall perform Tawaf around the House, except for those
who have a treaty. In this case, the treaty will be carried to the
end of its term.”' 11 This Ayah supports the Ayah,
m
Path Al-Bari 3 :565 .
346
Tafsir Ibn Kathfr
^ i;p: ■% 52 £1 ip: ^
40 you who believe! (in Allah's Oneness and in His Messenger
Muhammad ss)/ Verily, the Mushrikun (idolators) are Najasun
(impure). So let them not come near Al-Masjid-Al-Haram (at
Makkah) after this year} (9:28).
It was also said that this Ayah (2:114) carries the good news
for the Muslims from Allah that He will allow them to take
over Al-Masjid Al-Haram and all the Masjids and disgrace the
idolators. Soon after, the Ayah indicated, no idolator shall
enter the House, except out of fear of being seized or killed,
unless he embraces Islam. Allah fulfilled this promise and
later decreed that idolators not be allowed to enter Al-Masjid
Al-Haram. The Messenger of Allah sg stated that no two
religions should remain in the Arabian Peninsula, and the Jews
and Christians should be expelled from it, all praise is due to
Allah. All of these rulings ensure maintaining the honor of Al-
Masjid Al-Haram and purifying the area where Allah sent His
Messenger iH to warn and bring good news to all of mankind,
may Allah’s peace and blessings be on him.
This Ayah also described the disgrace that the disbelievers
earn in this life, and that the punishment comes in a form
comparable to the deed. Just as they prevented the believers
from entering Al-Masjid Al-Haram, they were prevented from
entering it in turn. Just as they expelled the believers from
Makkah, they were in turn expelled from Makkah,
i\ y* i>»Sf j
iand they will have a great torment in the Hereafter}
because they breached the sanctity of the House and brought
filth to it by erecting idols all around it, invoking other than
Allah and performing Tawaf around it while naked, etc.
Here it is worth mentioning the Hadith about seeking refuge
from disgrace in this life and the torment of the Hereafter.
Imam Ahmad recorded that Busr bin Artah said that the
Messenger of Allah 'M, used to supplicate.
t-ojA II dill Sy* j* OjPrVj l £s ^J-\ Jtfll.
“O Allah! Make our end better in all affairs, and save us from
disgrace in this life and the torment of the Hereafter .»
347
Surah 2. Al-Baqarah (101 - 124) (Part-1)
This Hadith is HasanJ 1 '
ill ^L->i jit if-j jiii Ulifc vjS}
4115. And to Allah belong the east and the west, so wherever
you turn (yourselves or your faces) there is the Face of Allah
(and He is High above, over His Throne). Surely, Allah is
Sufficient (for His creatures' needs), Knowing. $
Facing the Qiblah (Direction of the Prayer)
This ruling brought comfort to the Messenger of Allah jg and
his Companions, who were driven out of Makkah and had to
depart from the area of Al-Masjid Al-Haram. In Makkah, the
Messenger of Allah 2 g used to pray in the direction of Bayt Al-
Maqdis, while the Ka'bah was between him and the Qiblah.
When the Messenger jg migrated to Al-Madinah, he faced Bayt
Al-Maqdis for sixteen or seventeen months, and then Allah
directed him to face Al-Ka'bah in prayer. This is why Allah said,
^ ^ V*
4 And to Allah belong the east and the west, so wherever you
turn (yourselves or your faces) there is the Face of Allah (and
He is High above, over His Throne)).
‘Ali bin Abi Talhah said that Ibn ‘Abbas said, “The first part
of the Qur’an that was abrogated was about the Qiblah. When
the Messenger of Allah migrated to Al-Madinah, which was
inhabited by the Jews, he was at first commanded to face Bayt
Al-Maqdis. The Jews were happy, and the Messenger of Allah jg
faced Bayt Al-Maqdis for some ten months. However, the
Messenger of Allah sg liked to face the Qiblah of Ibrahim [Al-
Ka'bah at Makkah), and he used to look to the sky and
supplicate. So Allah revealed,
4 j Jr ji^
4Verily, We have seen the turning of your (Mulumumd's) face
towards the heaven) until,
fasrj
m Ahmad 4:181 .
348
Tafsir Ibn Kathir
itum your faces (in prayer) in that direction} (2:144).
The Jews were disturbed by this development and said,
“What made them change the direction of the Qiblah that they
used to face?’ Allah revealed,
4Say (0 Muhammad si) : "To Allah belong both, east and the
west"} and,
4So wherever you turn (yourselves or your faces) there is the
Face of Allah (and He is High above, over His Throne)}. ”’ 1 ’
Ikrimah said that Ibn ‘Abbas said,
4#ai iiy '£&}
<(So wherever you turn (yourselves or your faces) there is the
Face of Allah (and He is High above, over His Throne)}
means, “Allah’s direction is wherever you face, east or west.”* 2 '
Mujahid said that,
4So wherever you turn (yourselves or your faces) there is the
Face of Allah (and He is High above, over His Throne)}
means, “Wherever you may be, you have a Qiblah to face,
that is, Al-Ka‘bah.”^
However, it was said that Allah sent down this Ayah before
the order to face the Ka'bah. Ibn Jarir said, “Others said that
this Ayah was revealed to the Messenger of Allah si permitting
the one praying voluntary prayers to face wherever they wish in
the east or west, while traveling, when in fear and when facing
the enemy.”* 4 ’ For instance, Ibn TJmar used to face whatever
direction his animal was headed and proclaim that the
Messenger of Allah Si did the same, explaining the Ayah,
111 At-Jabari 2:527.
121 Ibn Abi Hfitim 1 :347.
131 Ibn Abi Hfitim 1 :345.
|4 ’ At-Tabari 2:530.
Surah 2. Al-Baqarah (101 - 124 ) ( Part-1 )
349
i%\ p i# CSifc>
iSo wherever you turn (yourselves or your faces) there is the
Face of Allah}.” 11 '
That Hadtth was also collected by Muslim, At-Tirmidhi, An-
Nasa’i, Ibn Abi Hatim, Ibn Marduwyah, and its origin is in the
Two Sahihs from Ibn “Umar and ‘Amr bin Rabl'ah without
mentioning the Ayah. [2i In his Sahih, Al-Bukhari recorded
that Nafi‘ said that whenever Ibn TJmar was asked about the
prayer during times of fear, he used to describe it and would
then say, “When the sense of fear is worse than that, pray
while standing, or while riding, whether facing the Qiblah or
not.” Nafi‘ then said, “I think Ibn TJmar mentioned that from
the Prophet jg.”* 3 * It was also said that the Ayah was revealed
about those who are unable to find the correct direction of the
Qiblah in the dark or due to cloudy skies and, thus, prayed in a
direction other than the Qiblah by mistake.
The Qiblah for the People of Al-Madinah is what is
between the Bast and the West
In his Tafsir of this Ayah (2:115), Al-Hafiz Ibn Marduwyah
recorded that Abu Hurayrah said that the Messenger of Allah said,
jiij filii ji?; ojJi jiV 5b j^lJi g u»
‘WJwf is between tlte east and the west is the Qiblah for the
people of Al-Madinah, Ash-Sham and 'Iraq.^
At-Tirmidhi and Ibn Majah recorded this Hadtth with the
wording,
«5b o?
aWhat is between the east and the west is a Qiblah. d 5 *
Ibn Jarir said, “The meaning of Allah’s statement;
111 At-Tabari 2:530.
121 Muslim 1:486, Tuhfat Al-Ahwadhi 8:292, An-Nasal in Al-Kubra
1 :244, Ibn Abi Hatim 1 :344, and Al-Hakim 2 :266.
131 Fath Al-Bari 8 :46 .
141 Al-TJqayli 4:309.
151 Tuhfat Al-Ahwadhi 2:317, and Ibn Majah 1 :323 .
350
Tafsir Ibn Kathtr
iSurely, Allah is Sufficient (for His creatures' needs),
Knowing >
is that AllMi encompasses all His Creation by providing them
with sufficient needs and by His generosity and favor. His
statement,
4%^}
4 Knowing }
means He is knowledgeable of their deeds and nothing escapes
His watch, nor is He unaware of anything. Rather, His
knowledge encompasses everything.”* 11
jfj? }! y jejV'j Ojxi!' 4 ^ $ Ji 'jJj -a'
& $ 4>*i C 1 * 'i]j tjCiVf) *'
4116. And they (Jews, Christians and pagans) say: Allah has
begotten a son (children or offspring). Glory is to Him (Exalted
is He above all that they associate with Him). Nay, to Him
belongs all that is in the heavens and on earth, and all are
Qdnitun to Him.}
4117. The Originator of the heavens and the earth. When He
decrees a matter, He only says to it: "Be!" - and it is.}
Refuting the Claim that Allah has begotten a Son
This and the following Ayat refute the Christians, may Allah
curse them, and their like among the Jews and the Arab
idolators, who claimed that the angels are Allah’s daughters.
Allah refuted all of them in their claim that He had begotten a
son. Allah said,
4%^}
4Glory is to Him.}
meaning, He is holier and more perfect than such claim;
ijiffij 4 u
HI
At -Tabari 2 :537 .
351
Surah 2. Al-Baqarah ( 101 - 124) (Part-1)
4Nay, to Him belongs all that is in the heavens and on earth,}
meaning, the truth is not as the disbelievers claimed, rather,
Allah’s is the kingdom of the heavens and earth and whatever
and whoever is in, on and between them. Allah is the Supreme
Authority in the heavens and earth, and He is the Creator,
Provider and Sustainer Who decides all the affairs of the
creation as He wills. All creatures are Allah’s servants and are
owned by Him. Therefore, how could one of them be His son?
The son of any being is bom out of two comparable beings.
Allah has no equal or rival sharing His grace and greatness, so
how can He have a son when He has no wife? Allah said,
/j 1^2 Jj % )d j/2 3 Jfjfo) jiff}
$He is the Originator of the heavens and the earth . How can
He have children when He has no wife? He created all things
and He is the Knoioer of everything} (6:101).
A&ai Oj llli j&z JLaS Xie\
^ oi !£ m
$ :p& $$ & % oy^jf 4 * %=> 4 •:£:»&
iAnd they say : " The Most Gracious (Allah) has begotten a son
(offspring or children) . " Indeed you have brought forth (said) a
terrible evil thing. Whereby the heavens are almost tom, and
the earth is split asunder, and the mountains fall in ruins. That
they ascribe a son (or offspring or children) to the Most
Gracious (Allah). But it is not suitable for (the majesty of) the
Most Gracious (Allah) that He should beget a son (or offspring
or children). There is none in the heavens and the earth but
comes unto the Most Gracious (Allah) as a servant. Verily, He
kncnvs each one of them, and has counted them a full counting.
And everyone of them will come to Him alone on the Day of
Resurrection (without any helper, or protector or defender )}
(19:88-95), and,
$ & &
;J3J, p;
352
Tafsir Ibn Kathir
K
: "He is Allah (the) One, Allah the Samad (the Self-
Sufficent, upon whom all depend), He begets not, nor was He
begotten, and there is none comparable to Him."} (112).
In these Ayat, Allah stated that He is the Supreme Master
Whom there is no equal or rival, everything and everyone was
created by Him, so how can He have a son from among them?
This is why, in the Tafsir of this Ayah, Al-Bukhari recorded
that Ibn ‘Abbas said that the Prophet jjg said,
2 jt pj iiui 2 pj pi\ If) JAS : J\£ Jil Jli»
IjJ j J i j!5 US sLpf j\ jJi\ N jS ^tjl iljij
ji Jj > wi (1)1
a Allah said, 'The son of Adam has denied Me, and that is not
his right. He has insulted Me, and that is not his right. As for
the denial of Me, he claimed that I am unable to bring him back
as he used to be (resurrect him). As for his insulting Me, he
claimed that I have a son. All praise is due to Me, it is
unbefitting that I should have a wife or a son .'»
This Hadith was recorded by Al-Bukhari. (11
It is recorded in the Two Sahihs that the Messenger of Allah
M said,
“No one is more patient when hearing an insult than Allah.
They attribute a son to Him, yet He still gives them sustanence
and health . » l2)
Everything is within Allah’s Grasp
Allah said,
% < 3 ^
iall are Qanitun to Him}.
111 Fath Al-Bari 8:18.
’ 2| Fath Al-B&ri 13 :372 , and Muslim 4 :2160.
353
Sura h 2 . Al-Baqarah ( Part-1 )
Ibn Abi Hatim said that Abu Said Al-Ashaj informed them
that Asbat informed them from Mutarrif, from ‘Atiyah, from
Ibn ‘Abbas who said that,
iQdntin} (2:238)
means, they pray to Him.' 1 ' Ikrimah and Abu Malik also said
that,
$and all are Qdnitiin to Him.}
means, bound to Him in servitude to Him.* 2 * Said bin Jubayr
said that Qanitun is sincerity. 131 Ar-Rabl‘ bin Anas said that,
iall are Qdnitiin to Him.}
means, “Standing up - before Him - on the Day of
Resurrection. ” 141 Also, As-Suddi said that,
$ ’$}
iatid all are Qdnitiin to Him.}
means, “Obedient on the Day of Resurrection.”* 5 *
that Mujahid said that,
Khaslf said
iand all are Qdnitiin to Him.} means, “Obedient. He says, *Be a
human’ and he becomes a human.”* 61 He also said, “(Allah
says,) *Be a donkey’ and it becomes a donkey.” Also, Ibn Abi
Najlh said that Mujahid said that,
{and all are Qdnitiin to Him.}
1,1 Ibn Abi Hatim 1 :349.
121 Ibid.
131 Ibn Abi Hatim 1 :350.
141 Ibid.
151 At-Jabari 2 :538 .
161 Ibn Abi Hatim 1:349.
354
Tafsir Ibn Kathir
means, obedient. Mujahid also said, “The obedience of the
disbeliever occurs when his shadow prostrates, while he hates
that.”' 11 Mujahid’s statement, which Ibn Jarir preferred,
combines all the meanings, and that is that Qunut means
obedience and submission to Allah. There are two categories of
Qunut legislated and destined, for Allah said,
}And unto Allah (alone) falls in prostration whoever is in the
heavens and the earth, willingly or unwillingly, and so do their
shadows in the mornings and in the (late) afternoons} (13:15).
The Meaning of BadV
Allah said,
4The Badf (Originator) of the heavens and the earth.}
which means, He created them when nothing resembling them
existed. Mujahid and As-Suddi said that this is the linguistic
meaning, for all new matters are called Bid.' ah. Muslim
recorded the Messenger of Allah saying,
J, < * * # p S * * '
“ . . .every innovation (in religion) is a Bid'ah. »
There are two types of Bid'ah, religious, as mentioned in the
Hadith:
JSj le-Xi jlJbLl JS
*... every innovation is a Bid'ah and every Bid' ah is heresy.
And there is a linguistic Bid'ah, such as the statement of the
Leader of the faithful Umar bin Al-Khattab when he gathered
the Muslims to pray the Tarawih prayer in congregation
(which was also an earlier practice of the Prophet jg) and said,
“What a good Bid'ah this is.”
Ibn Jarir said, “Thus the meaning of the Ayat (2:116-117)
becomes, ‘Allah is far more glorious than to have had a son,
m Ibn AbiHStim 1:348.
121 Muslim 2:592.
Surah 2. Al-Baqarah (101 - 124) ( Part-1 ) 355
for He is the Owner of everything that is in the heavens and
earth. All testify to His Oneness and to their submissiveness to
Him. He is their Creator and Maker. Without created
precedence, He shaped the creatures in their current shapes.
Allah also bears witness to His servants that Jesus, who some
claimed to be Allah’s son, is among those who testify to His
Oneness. Allah stated that He created the heavens and earth
out of nothing and without precedent. Likewise, He created
Jesus, the Messiah, with His power and without a father.”' 11
This explanation from Ibn Janr, may Allah have mercy upon
him, is very good and correct.
Allah said,
4oJ^* if $ J
4When He decrees a matter, He only says to it : "Be!" - and
it is.}
thus, demonstrating His perfectly complete ability and
tremendous authority; if He decides a matter. He merely
orders it to, ‘Be’ and it comes into existence. Similarly, Allah
said,
4 fsfffs ^ff /J Jyj J lili. $ iij
4 Verily, His command, when He intends a thing, is only that
He says to it, "Be!" - and it is.} (36:82),
4 if ^ f ^4
iVerily, Our Word unto a thing when We intend it, is only
that We say unto it: "Be!" - and it is.} (16:40) and,
4 And Our commandment is but one as the twinkling of an eye}
(54:50)
So Allah informed us that He created Jesus by merely
saying, “Be!” and he was, as Allah willed:
44£'r* if $ 3b A y'J is*
4Verily, the likeness of ‘Isa (Jesus) before Allah is the likeness of
m
At-Tabari 2 :550.
357
Surah 2. Al-Baqarah (101 - 124) ( Part-1 )
Messengers of Allah had received." Allah blows best with
whom to place His Message. Humiliation and disgrace from
Allah and a severe torment will overtake the criminals
(polytheists and sinners) for that which they used to plot .}
(6:124) and
iAnd they say: "We shall not believe in you (O Muhammad
$£), until you cause a spring to gush forth from the earth for
us} until,
w ^ j-» 4 j
iSay (O Mulmmmad : " Glorified (and Exalted) be my Lord
[(Allah) above all that evil they (polytheists) associate with
Him]! Am I anything but a man, sent as a Messenger ?"}
(17:90-93) and,
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iAnd those who expect not a meeting with Us (i.e. those who
deny the Day of Resurrection and the life of the Hereafter) said :
"Why are not the angels sent down to us, or why do we not see
our Lord?”} (25:21) and,
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iNay, everyone of them desires tluit he should be given pages
spread out} (74:52).
There are many other Ayat that testify to the disbelief of the
Arab idolators, their transgression, stubbornness, and that
they asked unnecessary questions out of disbelief and
arrogance. The statements of the Arab idolators followed the
statements of the nations of the People of the Two Scriptures
and other religions before them. Allah said,
iThe People of the Scripture (Jews) ask you to cause a book to
descend upon them from heaven. Indeed, they asked Musa
(Moses) for even greater than that, when they said : "Show us
truth (Islam), a bringer of glad tidings (for those who believe in
what you brought, that they will enter Paradise) and a wamer
(for those who disbelieve in what you brought, that they will
enter the Hellfire) . And you will not be asked about the dwellers
of the blazing Fire.}
Allah’s statement;
iAnd you will not be asked about the dwellers of the blazing
Fire.}
means, “We shall not ask you about the disbelief of those who
rejected you.” Similarly, Allah said,
itids t&j gjr til}
iYour duty is only to convey (the Message) and on Us is the
reckoning.} (13:40)
0—3 Oil J(li}
4 So remind them (O Mufwnmad jg) - you arc only one who
reminds. You are not a dictator over them.}( 88:21-22) and,
iWe knoiv best what they say. And you (O Muhammad jg) are
not the one to force them (to belief). But warn by the Qur'an;
him who fears My threat} (50:45).
There are many other similar Ay at.
The Description of the Prophet in the Tawrah
Imam Ahmad recorded ‘Ata’ bin Yasar saying that he met
‘Abdullah bin ‘Amr bin A1 -‘As and said to him, “Tell me about
the description of the Messenger of Allah sg in the Torah.” He
said, “Yes, by Allah, he is described by the Torah with the same
characteristics that he is described with in the Qur’an with: ‘O
Prophet! We have sent you as a witness, a bringer of good
news, a wamer, and as safe refuge for the unlettered people.
You are My servant and Messenger. I have called you the
Mutawakkil (who depends and relies on Allah for each and
everything). You are not harsh, nor hard, nor obnoxious in the
bazaars. He does not reward the evil deed with an evil deed.
360
Tafsfr Ibn Kathir
Rather, he forgives and pardons. Allah will not bring his life to
an end, until he straightens the wicked’s religion by his hands
so that the people proclaim: There is no deity worthy of worship
except Allah. By his hands, Allah will open blind eyes, deaf ears
and sealed hearts.”’ 111 This was recorded by Al-Bukhari
only. 12 '
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4 ^ ibljli j-j .* jjljjJ vjujjl jCjii
4120. Never will the Jews nor the Christians be pleased with
you (O Muhammad jgj till you follow their religion. Say:
" Verily , the guidance of Allah (i.e. Islamic Monotheism) that is
the (only) guidance. And if you (O Mulymimad jg) were to
follozv their (Jews and Christians) desires after what you have
received of Knowledge (i.e. the Qur'an), then you would have
against Allah neither any Wall (protector or guardian) nor any
helper.}
4121. Those to whom we gave the Book recite it as it should be
recited ( Yatlunahu Haqqa Tilawatihi) they are the ones who
believe therein. And whoso disbelieve in it, those are they who
are the losers .}
Ibn Jarir said, “Allah said,
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4Never ivill the Jews nor the Christians be pleased with you (O
Muhammad sg) till you follow their religion.}
meaning, “The Jews and the Christians will never be happy
with you, O Muhammad! Therefore, do not seek what pleases
or appeases them, and stick to what pleases Allah by calling
them to the truth that Allah sent you with.’ Allah’s statement,
iktti ;i m $}
4Say: "Verily, the guidance of Allah (i.e. Islamic Monotheism)
that is the (only) guidance”}
1,1 Ahmad 2:174.
121 Fath Al-Bari 4 :402 , 8 :449 , and Al-Adab Al-Mufrad 72 .
362
Surah 2 . Al-Baqarah (101 - 224 ) ( Part-1 )
means, ‘Say, O
Muhammad jg, the
guidance of Allah that
He sent me with is the
true guidance,
meaning the straight,
perfect and
comprehensive
religion.’ Qatadah
said that Allah’s
statement,
(fi}
iSay : "Verily, the
guidance of Allah (i.e.
Islamic Monotheism) that
is the (only) guidance}
is, “A true argument
that Allah taught
Muhammad % and
his Companions and
which they used
against the people of
misguidance . ” 121
Qatadah said, “We
were told that the
J
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^ S ^ S
^==>JAj {jC&Ljtij JU^UaU ‘"IS
Messenger of Allah used to say,
,_f>- j^iJU y> ^ ij^ J* J'j 3
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« There will always be a group of my Ummah fighting upon the
truth, having the upper hand, not harmed by their opponents,
until the decree of Allah (the Last Hour) comes. » [31
This Hadith was collected in the Sahth and narrated from
Abdullah bin Amr.* 4 ’
111 At-Tabari 2:562.
I 2 ' Ibn Abi Hatim 1 :356 .
131 Ibn Abi Hatim 1 :355.
141 Muslim 1924.
362
Tafstr Ibn Kathtr
"5« d
4And if you (O Muhammad jg) were to follow their (Jews and
Christians) desires after what you have received of Knowledge
(i.e. the Qur'an), then you would have against Allah neither
any Walt (protector or guardian) nor any helper
This Ayah carries a stem warning for the Muslim Ummah
against imitating the ways and methods of the Jews and
Christians, after they have acquired knowledge of the Qur’an
and Sunnah, may Allah grant us refuge from this behavior.
Although the speech in this Ayah was directed at the
Messenger ag, the ruling of which applies to his entire Ummah.
The Meaning of Correct Tilawah
Allah said,
4 Those to whom We gave the Book. Yatliinahu Haqqan
Tildwatih.}
‘Abdur-Razzaq said ag from Ma’mar, from Qatadah, “They are
the Jews and Christians.” This is the opinion of ‘Abdur-
Rahman bin Zayd bin Aslam, and it was also chosen by Ibn
Jarir. Said reported from Qatadah, “They are the Companions
of the Messenger of Allah ag.” Abu Al-’Aliyah said that Ibn
Mas*ud said, “By He in Whose Hand is my soul! The right
Tilawah is allowing what it makes lawful, prohibiting what it
makes unlawful, reciting it as it was revealed by Allah, not
changing the words from their places, and not interpreting it
with other than its actual interpretation.” ’’’ As-Suddi reported
from Abu Malik from Ibn ‘Abbas who said about this Ayah
(2:121): “They make lawful what it allows and they prohibit
what it makes unlawful, and they do not alter its wordings."* 2 ’
TJmar bin Al-Khattab said, “They are those who when they
recite an Ayah that mentions mercy, they ask Allah for it, and
when they recite an Ayah that mentions torment, they seek
refuge with Allah from it.”* 3 * This meaning was attributed to
111 AMabari 2:567.
121 At-Jabari 2:567.
* 3 * Al-Qurtubi 2 :95 .
363
Surah 2. Al-Bacjarah (101 - 124) (Part-1)
the Prophet 3 g, for when he used to recite sin Ayah of mercy, he
invoked Allah for mercy, and when he recited an Ayah of
torment, he sought refuge from it with Allah.* 1 *
Allah’s statement,
^ 3 ^
ithey are the ones who believe therein)
explains the Ayah,
iThose to whom We gave the Book. Yatliinahu Haqqa
Tilawatihi).
These Ayat mean, “Those among the People of the Book who
perfectly adhered to the Books that were revealed to the
previous Prophets, will believe in what 1 have sent you with, O
Muhammad!” Allah said in another Ayah,
<A;td i/ only they had acted according to the Tawrdh, the Itijil,
and what has (now) been sent down to them front their Lord
(the Qur'an), they would surely, have gotten provision from
above them and from underneath their feet.) (5:66). The Ayah,
iSay (O Muhammad jg) "O People of the Scripture (Jews and
Christians)! You have nothing (as regards guidance) till you act
according to the Tawrdh, the Injtl, and what has (now) been
salt down to you from your Lord (the Qur’an) .”)
means, “If you adhere to the Torah and the Gospel in the
correct manner, believe in them as you should, and believe in
the news they carry about Muhammad’s prophethood, his
description and the command to follow, aid and support him,
then this will direct you to adhere to truth and righteousness
in this life and the Hereafter.” In another Ayah, Allah said,
111 Ibn Majah 429 .
364
Tafsir Ibtt Kathir
4 isil OJJfi L$fy
4 i >\ii'.
iThose who folloiu the Messenger, the Prophet who can neither
read nor write (i.e. Muhammad jg) whom they find written
with them in the Tawrah and the Injit .) (7:157) and,
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^Sfli/ fO Muhammad to them): "Believe in it (the Qur'an)
or do not believe (in it). Verily, those who were given
knowledge before it, when it is recited to them, fall down on
their faces in humble prostration. And they say: "Glory be to
our Lord! Truly, the promise of our Lord must be fulfilled
(17:107-108).
These Ayat indicate that what Allah promised for
Muhammad ag will certainly occur. Allah also said,
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iTlwse to whom We gave the Scripture (i.e. the Tawrah and
the Ittjil) before it, they believe in it (the Qur’an). And when it
is recited to them, they say: "We believe in it. Verily, it is the
truth from our Lord. Indeed even before it we have been from
those who submit themselves to Allah in Islam as Muslims.
These will be given their reward twice over, because they are
patient, and repel evil with good, and spend (in charity) out of
what We have provided them.) (28:52-54) and,
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iAnd say to those who were given tlw Scripture (Jews and
Christians) and to those who are illiterates (Arab pagans) : "Do
you (also) submit yourselves (to Allah in Islam)?" If they do,
they are rightly guided; but if they turn away, your duty is
only to convey the Message; and Allah is the Seer of (His)
365
Surah 2. Al-Baqarah (101 - 124 ) ( Part-1 )
servants } (3:20),
Allah said,
4And whoever disbelieves in it (the Qur'an), those are they who
are the losers}, just as He said in another Ayah,
Ji
4But those of the sects (Jews, Christians and all the other non-
Muslim nations) that reject it (the Qur'an), the Fire will be
their promised meeting place} (11:17).
As recorded in the Sahih, the Prophet sg said,
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«By He in Wlwse Hand is my soul! There is no member of this
Ummah (mankind and Jinns), Jew or a Christian, who hears of
me, yet does not believe in me, but will enter the Fire. s' 11
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4122. O Children of Israel! Remember My favor which I
bestowed upon you and that I preferred you aver the nations).}
4123. And fear the Day (of Judgement) when no person shall
avail another, nor shall compensation be accepted from him, nor
shall intercession be of use to him, nor shall they be helped.}
We mentioned a similar Ayah at the beginning of this Surah,
and it is mentioned here to emphisize the importance of
following the Ummi Prophet and Messenger, who is described
for the People of the Scriptures in their Books by his
characteristics, name, the good news about him and the
description of his Ummah. Allah warned them against
concealing this information, which is among the favors that
Allah granted them. Allah also commanded them to remember
their daily life and their religious affairs and how He blessed
I 1 ' Muslim 1 :134.
366
Tafsir Ibn Kathir
them. They should not envy their cousins, the Arabs, for what
Allah has given them, the Final Messenger of Allah being an
Arab. Envy should not incite them to oppose or deny the
Prophet or refrain from following him, may Allah’s peace and
blessings be upon him until the Day of Judgment.
Jlj iri-j J\S
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4124. And (remember) when the Lord of Ibrahim (Abraham)
tried him with (certain) commands, which he fulfilled. He
(Allah) said (to him), "Verily, I am going to make you an
Imam (a leader) for mankind (to follmo you).” (Ibrahim) said,
"And of my offspring (to make leaders)." (Allah) said, "My
covenant (prophethood) includes not Zalimin (polytheists and
wrongdoers) . "}
Ibrahim Al-Khalfl was an Imam for the People
Allah is informing us of the honor of Ibrahim Al-KhaM, who
He made an Imam for the people, and a model to be imitated,
because of the way he conducted himself and adhered to
TawhicL. This honor was given to Prophet Ibrahim when he
adhered to Allah’s decisions and prohibitions. This is why
Allah said,
kJ i nib
iAnd (remember) when the Lord of Ibrahim (i.e., Allah) tried
him with (certain) commands}.
This Ayah means, O Muhammad! Remind the idolaters and
the People of the Scriptures, who pretend to be followers of the
religion of Ibrahim, while in reality they do not follow it, while
you, O Muhammad, and your followers are the true followers
of his religion; remind them of the commands and prohibitions
that Allah tested Ibrahim with.
iwhich he fulfilled .}
indicating that Ibrahim implemented all of Allah’s orders. Allah
said in another Ayah,
367
Surah 2. Al-Bacjarah (101 - 124) (Part-1)
iAtid of Ibrahim (Abraham) who fulfilled (or conveyed) all that
(Allah ordered him to do or convey)} (53:37)
meaning, he was truthful and he was obedient to Allah’s
legislation. Also, Allah said,
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iVerily, Ibrahim was an Ummah (or a nation), obedient to
Allah, Hanif (i.e. to worship none but Allah), and he was not
one of those who were Al-Mushrikin (polytheists), (He was)
thankful for His (Allah’s) favors. He (Allah) chose him and
guided him to a straight path. And We gave him good in this
world, and in the Hereafter he shall be of the righteous. Then,
We have sent the revelation to you (O Muhammad jg saying) :
"Folloiv the religion of Ibrahim Hanif (Islamic Monotheism -
to worship none but Allah) and he was not of the Mushrikin .}
(16:120-123)
cn o'? Cj Ip 'p»$\ ilj C» fCcZ i jp -fo jku
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iSay (O Multammad $£) : "Truly, my Lord has guided me to a
straight path, a right religion, the religion of Ibrdhim, Hanifan,
and Ibrahim (to worship none but Allah, alone) and he was not
of Al-Mushrikin .”} (6:161) and,
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ilbrahim was neither a Jew nor a Christian, but he was a true
Muslim Hanifan (Islamic Monotheism - to worship none but
Allah alone) and he was not of Al-Mushrikin. Verily, among
mankind who have the best claim to Ibrahim are those who
followed him, and this Prophet (Muhammad jg) and those who
have believed (Muslims). And Allah is the Wali (Protector and
Helper) of the believers } (3:67-68).
Allah said,
368
Tafsir Ibn Kathfr
iwith Kalimdt (words)}
which means, “Laws, commandments and prohibitions.”
“Words’ as mentioned here, sometimes refers to what Allah has
willed, such as Allah’s statement about Maryam,
* 4^5 Qj Hxij}
iAnd site testified to the truth of the Words of her Lord, and
(also believed in) His Scriptures, and she was of the Qdnitin
(i.e. obedient to Allah)} (66:12).
“Words” also refers to Allah’s Law, such as Allah’s statement,
i'tiiej liJLj ip i-^j}
iAnd tlte Word of your Lord has been fulfilled in truth and in
justice} (6:1 15)
meaning, His legislation. “Words” also means truthful news, or
a just commandment or prohibition. For instance, Allah said,
iAnd (remember) when the Lord of Ibrahim tried him with
(certain) Words (commands), which he fidfilled}
meaning, he adhered to them, Allah said,
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i"Verily, I am going to make you an Imam (a leader) for
mankind (to follow you)."}
as a reward for Ibrahim’s good deeds, adhering to the
commandments and avoiding the prohibitions. This is why
Allah made Ibrahim a role model for the people, and an Imam
whose conduct and path are imitated and followed.
What were the Words that Ibrahim was tested with?
There is a difference of opinion over the words that Allah
tested Ibrahim with. There are several opinions attributed to
Ibn ‘Abbas. For instance, ‘Abdur-Razzaq said that Ibn ‘Abbas
said, “Allah tested him with the rituals (of Hop).”* 1 * Abu Ishaq
reported the same.* 2 * ‘Abdur-Razzaq also narrated that Ibn
*'* At-Jabari 3:13.
* 2 ' Ibid.
369
Surah 2. Al-Baqarah (101 - 124) ( Part-1 )
‘Abbas said that,
'i-r&i fij £&
iAnd (remember) when the Lord of Ibrahim (Abraham) (i.e.,
Allah) tried him with (certain) commands ^
means, “Allah tested him with Taharah (purity, ablution): five
on the head and five on the body. As for the head, they are
cutting the mustache, rinsing the mouth, inhaling and
discarding water, using Siwak and parting the hair. As for the
body, they are trimming the nails, shaving the pubic hair,
circumcision and plucking under the arm and washing with
water after answering the call of nature.” 111 Ibn Abi Hatim
said, “A similar statement was also reported from Said bin Al-
Musayyib, Mujahid, Ash-Sha*bi, An-Nakhal, Abu Salih, Abu
Al-Jald, and so forth.” 121
There is a similar statement that Imam Muslim narrated
from ‘A’ishah who said that Allah’s Messenger said,
‘yjj t dl ilplj idi 1} ^jdJi lyx 5
4\-iy\4\ fdi suit jUj yy\ l&j yS) jUtVi
«Te« are among the Fitrah (mstinct, natural constitution):
trimming the mustache, growing the beard, using Siwak,
inhaling and then exhaling water (in ablution), cutting the
nails, washing between the fingers (in ablution), plucking the
underarm hair, shaving the pubic hair, washing with water
after answering the call of nature, (and I forgot the tenth, I
think it was) rinsing the mouth (in ablution) J i3]
The Two Sahihs recorded Abu Hurayrah saying that the
Prophet jfe said,
i *jcjj jUtSn y&j ^jdii yuj » jiuiu
«Five are among the acts of Fitrah : circumcision, shaving the
pubic hair, trimming the mustache, cutting the nails and
plucking the underarm hairJ This is the wording with
111 ‘Abdur-Razzaq 1 :57.
121 Ibn Abi Hatim 1 :359.
131 Muslim 1 :223 .
370
Tafsir Ibn Kathrr
Muslim. 111
Muhammad bin Ishaq reportd that Ibn ‘Abbas said, “The
words that Allah tested Ibrahim with, and that he
implemented were: abandoning his (disbelieving) people when
Allah commanded him to do so, disputing with Nimrod (king of
Babylon) about Allah, being patient when he was thrown in
the fire (although this was extremely traumatic) migrating from
his homeland when Allah commanded him to do so, patience
with the monetary and material demands of hosting guests by
Allah’s command, and Allah’s order for him to slaughter his
son. When Allah tested Ibrahim with these words, and he was
ready for the major test, Allah said to him,
0, cJlJ 36
i"Submit (be a Muslim)!” He said, “ I have submitted myself
(as a Muslim) to the Lord of all that exists.”} (2:131)
although this meant defying and being apart from the
people.” 121
The Unjust do not qualify for Allah’s Promise
Allah said that Ibrahim said,
i&j} cm}
iAnd of my offspring (to make leaders)} and Allah replied,
iMy covenant (prophethood) includes not Zalimin (polytheists
and wrongdoers)}.
When Allah made Ibrahim an Imam (Leader for the faithful),
he asked Allah that Imams thereafter be chosen from his
offspring. Allah accepted his supplication, but told him that
there will be unjust people among his offspring and they will
not benefit from Allah’s promise. Thus, they will neither
become Imams nor be imitated (for they will not be righteous).
The proof that Ibrahim’s supplication to Allah was accepted is
that Allah said in Surat Al-‘Ankabut (29:27),
111 Fath Al-Bari 10:347 and Muslim 1 :222.
^ Ibn Abi Hatim 1 :360.
Surah 2. Al-Baqarah (101 - 124) ( Part-1 )
371
4^05 giif 4
We ordained among his offspring propfielhood and llte
Book).
Hence, every Prophet whom Allah sent after Ibrahim were
from among his offspring, and every Book that Allah revealed
was to them. As for Allah’s statement,
i(Allah) said, "My covenant (prophethood) includes not
Zdlinun (polytheists and wrongdoers).")
Allah mentioned that there are unjust people among the
offspring of Ibrahim, and they will not benefit from Allah’s
promise, nor would they be entrusted with anything, even
though they are among the children of Allah’s Khalil (intimate
friend, Prophet Abraham). There will also be those who do
good among the children of Ibrahim, and these it is who will
benefit from Ibrahim’s supplication. Ibn Jarir said that th'is
Ayah indicated that the unjust shall not be Imams for the
people. Moreover, the Ayah informed Ibrahim that there will be
unjust people among his offspring. Also, Ibn Khuwayz Mindad
Al-Maliki said, “The unjust person does not qualify to be a
Khallfah, a ruler, one who gives religious verdicts, a witness,
or even a narrator (of Hadiths).”
4 J-** jt c*J' tU?- ilf)
4125. And (remember) when We made the House (the Ka'bah
at Makkah) a place of resort for mankind and a place of safety.
And take you (people) the Maqdrn (place) of Ibrahim (or the
stone on which Ibrahim as a place)
The Virtue of Allah’s House
Al-‘Awfi reported that Ibn ‘Abbas commented on Allah’s
statement,
4And (remember) when We made the House (the Ka'bah at
Makkah) a place of resort for mankind)
“They do not remain in the House, they only visit it and return
372
Tafstr Ibn Kathir
to their homes, and then visit it again.” Also, Abu Ja'far Ar-
Razi narrated from Ar-Rabi* bin Anas from Abu Al-‘Aliyah who
said that,
5 o-M c^f oz ii;>
iAnd ( remember ) when We made the House (the Ka'bah at
Makkah) a place of resort far mankind and a place of safety}
means, “Safe from enemies and armed conflict. During the
time of Jahiliyyah, the people were often victims of raids and
kidnapping, while the people in the area surrounding it ( Al -
Masjid Al-Haram) were safe and not subject to kidnapping.”' 11
Also, Mujahid, ‘Ata’, As-Suddi, Qatadah and Ar-Rabi‘ bin Anas
were reported to have said that the Ayah (2:125) means,
“Whoever enters it shall be safe.”' 21
This Ayah indicates that Allah honored the Sacred House,
which Allah made as a safe refuge and safe haven. Therefore,
the souls are eager, but never bored, to conduct short visits to
the House, even every year. This is because Allah accepted the
supplication of His Khalil, Ibrahim, when he asked Allah to
make the hearts of people eager to visit the House. Ibrahim
said (14:40),
iOur Lord! And accept my invocation }.
Allah described the House as a safe resort and refuge, for
those who visit it are safe, even if they had committed acts of
evil. This honor comes from the honor of the person who built
it first, Khalil Ar-Rahman, just as Allah said,
V o' ol j'
iAnd (remember) when We showed Ibrahim the site of the
(Sacred) House (the Ka'bah at Makkah) (saying) : "Associate not
anything (in worship) with Me..."} (22:26) and,
2 % cl &
111 At-Tabari 3 :29 .
|2 ' Ibn Abi Hatim 1 :370.
373
Surah 2. Al-Baqarah (101 - 124 ) ( Part-1 )
iVerily, the first House (of worship) appointed for mankind was
that at Bakkah (Makkah), full of blessing, and a guidance for
Al-'Alamin (mankind and Jinn). In it are manifest signs (for
example), the Maqam (place) of Ibrahim; whosoever enters it,
he attains security $ ( 3 : 96 - 97 ).
The last honorable Ayah emphasized the honor of Ibrahim’s
Maqam, and the instruction to pray next to it,
iAnd take you (people) the Maqam (place) of Ibrahim as a place
of prayer
The Maqam of Ibrahim
Sufyan Ath-Thawri reported that Sa'id bin Jubayr
commented on the Ayah,
iAnd take you (people) the Maqam (place) of Ibrahim as a place
of prayer »
“The stone (Maqam) is the standing place of Ibrahim, Allah’s
Prophet, and a mercy from Allah. Ibrahim stood on the stone,
while Ismail was handing him the stones (constructing the
Ka‘bah).’’^ ] As-Suddi said, “The Maqam of Ibrahim is a stone
which Ismail’s wife put under Ibrahim’s feet when washing his
head ." 121 Al-Qurtubi mentioned this, but he considered it
unauthentic, although others gave it prefrence, Ar-Razi
reported it in his Tafsir from Al-Hasan Al-Basri, Qatadah, and
Ar-Rabl‘ bin Anas . 131
Ibn Abi Hatim reported that Jabir, describing the Hajj
(pilgrimage) of the Prophet jg said, “When the Prophet jfe
performed Tawaf Umar asked him, Is this the Maqam of our
father?’ He said, ‘Yes.’ Umar said, ‘Should we take it a place of
prayer?’ So Allah revealed,
111 Ibn Abi Hatim 1 :371 .
121 At-Tabari 3:35.
t 3 ' Ar-Razi 4 :45 .
375
Surah 2. Al-Baqarah (101 - 124) ( Part-1 )
Hadith that Muslim recorded in Sahih . 1 ' 1 Al-Bukhari recorded
that ‘Amr bin Dinar said that he heard Ibn ‘Umar say, “The
Messenger of Allah jg performed Tawaf around the House
seven times and then prayed two Rak'ahs behind the
Afagdm .”* 21
All these texts indicate that the Maqdm is the stone that
Ibrahim was standing on while building the House. As the
House’s walls became higher, Ismail brought his father a
stone, so that he could stand on it, while Ismail handed him
the stones. Ibrahim would place the stones on the wall, and
whenever he finished one side, he would move to the next
side, to complete the building all around. Ibrahim kept
repeating this until he finished building the House, as we will
describe when we explain the story of Ibrahim and Ismail and
how they built the House, as narrated from Ibn ‘Abbas and
collected by Al-Bukhari. Ibrahim’s footprints were still visible
in the stone, and the Arabs knew this fact during the time of
JahiUyyah. This is why Abu Talib said in his poem known as
‘Al-Lamiyyah’, “And Ibrahim’s footprint with his bare feet on
the stone is still visible.”
The Muslims also saw Ibrahim’s footprints on the stone, as
Anas bin Malik said, “I saw the Maqdm with the print of
Ibrahim’s toes and feet still visible in it, but the footprints
dissipated because of the people rubbing the stone with their
hands.”
Earlier, the Maqdm was placed close to the Ka'bah’s wall. In
the present time, the Maqdm is placed next to Al-Hijr on the
right side of those entering through the door.
When Ibrahim finished building the House, he placed the
stone next to the wall of Al-Ka'bah. Or, when the House was
finished being built, Ibrahim just left the stone where it was
last standing, and he was commanded to pray next to the
stone when he finished the Tawdf (circumambulating). It is
understandable that the Maqdm of Ibrahim would stand where
the building of the House ended. The Leader of the faithful
“Umar bin Al-Khattab, one of the Four Rightly Guided Caliphs
whom we were commanded to emulate, moved the stone away
111 Muslim 2:920.
,2) Fath Al-B&ri 3 :586 .
376
Tafsir Ibn Kathir
from the Ka'bah’s wall during his reign. ‘Umar is one of the
two men, whom the Messenger of Allah m described when he
said,
« Imitate the two men who will come after me: Abu Bakr and
'Umar.» [l]
‘Umar was also the person whom the Qur’an agreed with
regarding praying next to Maqam of Ibrahim. This is why none
among the Companions rejected it when he moved it.
‘Abdur-Razzaq reported from Ibn Jurayj from ‘Ata’, “ Umar
bin Al-Khattab moved the Maqam back.” Also, ‘Abdur-Razzaq
narrated that Mujahid said that TJmar was the first person
who moved the Maqam back to where it is now standing.” Al-
Hafiz Abu Bakr, Ahmad bin ‘Ali bin Al-Husayn Al-Bayhaqi
recorded ‘A’ishah saying, “During the time of the Messenger of
Allah and Abu Bakr, the Maqam was right next to the House.
TJmar moved the Maqam during his reign.” This Hadith has
an authentic chain of narration.
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4125. And We commanded Ibrahim (Abraham) and Ismd'il
(Ishmael) that they should purify My House (the Ka'bah at
Makkah) for those who are circumambulating it, or staying
(I'tikaf), or bowing or prostrating themselves (there, in
prayer).}
}126. And (remember) when Ibrahim said, "My Lord, make
this city (Makkah) a place of security and provide its people
with fruits, such of them as believe in Allah and the Last Day."
He (Allah) answered : "As for him who disbelieves, I shall leave
him in contentment for a while, then I shall compel him to the
torment of the Fire, and worst indeed is that destination!''}
m
Tuhfat Al-Ahwadhi :569.
377
Surah 2. Al-Baqarah (125 - 149) (Part-1)
4127. And (remember)
when Ibrahim and (his
son) Isma'il were raising
the foundations of the
House (the Ka'bah at
Makkah) , (saying),
"Our Lord! Accept (this
service) from us. Verily,
You are the Hearer, the
Knower ."}
4128. "Our Lord! And
make us submissive unto
You and of our offspring
a nation submissive
unto You, and show us
our Manasik, and accept
our repentance. Truly,
You are the One Wlw
accepts repentance, the
Most Merciful .}
The Command to
purify the House
Al-Hasan Al-Basri
said that,
4And We gave Our ’ Ahd (command) to Ibrahim and Isma'il}
means, “Allah ordered them to purify it from all filth and
impurities, of which none should ever touch it.” 11 ' Also, Ibn
Jurayj said, “I said to ‘Ata’, What is Allah's ‘Ahd?’ He said,
*His command.’” Also, Said bin Jubayr said that Ibn ‘Abbas
commented on the Ayah,
^ 3}
4that they should purify My House (the Ka'bah) for those who
are circumambulating it, or staying (1‘tikdJ)}
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111 Ibn Abi flatim 1 :373.
378 Tafsir Ibn Kathir
“Purify it from the idols.” Further, Mujahid and Said bin
Jubayr said that,
4*i ‘M &
ipurify My House for those who are circumambulating it}
means, “From the idols, sexual activity, false witness and sins
of all kinds.”
Allah said,
ifor those who are petforming Tawaf (circumambulating) it}.
The Tawaf around the House is a well-established ritual,
Said bin Jubayr said that,
ifor those who are circumambulating it}
means, strangers (he means who do not live in Makkah),
while;
ior staying (1'tikaf)}
is about those who live in the area of the Sacred House. 1 ' 1
Also, Qatadah and Ar-Rabl‘ bin Anas said that Ttikaf is in
reference to those who live in the area of the House, just as
Said bin Jubayr stated.’ 21 Allah said,
ior bowing or prostrating themselves (there, in prayer)}
Ibn ‘Abbas said, when it is a place of prayer it includes those
who are described as bowing and prostrating themselves.’ 3 ’
Also, ‘Ata’ and Qatadah offered the same Tafsir.^
Purifying all Masjids is required according to this Ayah and
according to Allah’s statement,
i-g&M jii'L £ % c p. & £ 3 % 4 &
m Ibn Abi HStim 1 :375.
I 2 ’ Ibid.
|3 ’ Ibn Abi Hatim 1 :376.
|4 ’ Ibid.
Surah 2. Al-Baaarah (125 - 149 ) ( Part-1 )
379
iln houses (mosques) which Allah has ordered to be raised (to
be cleaned, and to be honored), in them His Name is
remembered (i.e. Adhan, Iqdmah, Salah, invocations, recitation
of the Qur'an). Therein glorify Hun (Allah) in the mornings
and in the (late) afternoons > (24:36).
There are many Hadiths that give a general order for
purifying the Masjids and keeping filth and impurities away
from them. This is why the Prophet said,
UJ Jb-Lldl U;i»
({ The Masjids are established for the purpose that they were
built for (i.e. worshipping Allah alone). »’*’
I have collected a book on this subject, and all praise is due
to Allah.
Makkah is a Sacred Area
Allah said,
■£*h> M rri 3*'* 3* Cfi iify\ J6
iAnd (remember) when Ibrahim said, "My Lord, make this city
(Makkah) a place of security and provide its people with fruits,
such of them as believe in Allah and the Last Day.")
Imam Abu JaTar bin Jarir At-Tabari narrated that Jabir bin
‘Abdullah said that the Messenger of Allah jg said,
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1 Ibrahim made Allah's House a Sacred Area and a safe refuge.
I have made wlwt is between the two sides of Al-Madinah a
Sacred Area. Therefore, its game should not be hunted, and its
trees should not be cwi.s ,2] An-Nasal 131 and Muslim 14 ’ also
recorded this Hadith. 1
111 Muslim 1 :397 .
121 At-Tabari 3:47.
131 An-Nasal in Al-Kubra 2 :487 .
’ 4 ’ Muslim 2 :992 .
380
Tafsir Ibn Kathir
There are several other Hadiths that indicate that Allah
made Makkah a sacred area before He created the heavens
and earth. The Two Sahihs recorded ‘Abdullah bin ‘Abbas
saying that the Messenger of Allah sg said,
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lAllah has made this city a sanctuary (sacred place) the Day He
created the heavens and earth . Therefore, it is a sanctuary until
the Day of Resurrection because Allah made it a sanctuary. It
was not legal for anyone to fight in it before me, and it was
legal for me for a few hours of one day. Therefore, it is a
sanctuary until the Day of Resurrection, because Allah made it
a sanctuary. None is allowed to uproot its thorny shrubs, or to
chase its game, or to pick up something that has fallen, except
by a person u)ho announces it publicly, nor should any of its
trees be cut.v Al-‘Abbas said, ‘O Messenger of Allah! Except
the lemon-grass, for our goldsmiths and for our graves.’
The Prophet added, « Except lemon-grass J 111
This is the wording of Muslim. The Two Sahihs also recorded
Abu Hurayrah narrating a similar Hadith, while Al-Bukhari
recorded a similar Hadith from Safiyyah bint Shaybah who
narrated it from the Prophet j£. 121
Abu Shurayh Al-‘Adawi said that he said to ‘Amr bin Said
while he was sending armies to Makkah, “O Commander! Let
me narrate a Hadith that the Messenger of Allah a£s said the
day that followed the victory of Makkah. My ears heard the
Hadith, my heart comprehended it, and my eyes saw the
Prophet -jig when he said it. He thanked Allah and praised him
and then said.
ypi\ *4 ss/i j~l * >&' WX p) *1 & k .
I 1 * Fath Al-Bari 4:56, and Muslim 2:986.
* 21 Fath AbBdri3 J253.
Surah 2. Al-Baqarah (125 - 149) ( Part-1 )
381
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Or? i*ti L$J Oil UJl j i^iU jjU JUj tlj-'A Oi^ ill OJ :ljJ>i»
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8 Allah, not the people, made Makkah a sanctuary, so any
person ivho has belief in Allah and the Last Day, should neither
shed blood in it nor should he cut down its trees. If anybody
argues that fighting in it is permissible on the basis that Allah's
Messenger fought in Makkah, say to him, ‘Allah allowed His
Messenger and did not allow you.' Allah allowed me only for a
few hours on that day (of the Conquest), and today its sanctity
is valid as it was before. So, those who are present should
inform those xoho are absent (concerning this fact ). »
Abu Shurayh was asked, What did ‘Amr reply?’ He said,
(‘Amr said) ‘O Abu Shurayh! I know better than you about
this, the Sacred House does not give protection to a sinner, a
murderer or a thief.’ This Hadith was collected by Al- Bukhari
and Muslim. 111
After this, there is no contradiction between the Hadlths that
stated that Allah made Makkah a sanctuary when He created
the heavens and earth and the Hadiths that Ibrahim made it a
sanctuary, since Ibrahim conveyed Allah’s decree that Makkah
is a sanctuary, before he built the House. Similarly, the
Messenger of Allah jg was written as the Final Prophet when
Adam was still clay. Yet, Ibrahim said,
iOur Lord! Send amongst them a Messenger of their own }
(2:129).
Allah accepted Ibrahim’s supplication, although He had full
knowledge beforehand that it will occur by His decree. To
further elaborate on this subject, we should mention the
Hadith about what the Messenger of Allah jg said when he was
asked, “O Messenger of Allah! Tell us about how your
prophethood started.” He said,
£>- ^ j\ J iy-il
111
Fath Al-Bari 4 :50, and Muslim 2 :987.
382
Tafsir Ibn Kathir
j j -i<3 i a] j jl
«/ <j/« the supplication of my father Ibrahim, the good news of
Jesus, the son of Mary, and my mother saw a light that
radiated from her which illuminated the castles of Ash-Sham
(Syria).*'"
In this Hadith, the Companions asked the Messenger
about the beginning of his prophethood. We will explain this
matter later, if Allah wills.
Ibrahim invokes Allah to make Makkah an Area of
Safety and Sustenance
Allah said that Ibrahim said,
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}My Lord, make this city (Makkah) a place of security}
(2:126)
from terror, so that its people do not suffer from fear. Allah
accepted Ibrahim’s supplication. Allah said,
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4 Whosoever enters it, he attains security} (3:97) and,
St LX lt^£" li*»- \xy_
}Have they not seen that We have made (Makkah) a secure
sanctuary, while men are being snatched away from all around
them?} (29:67).
We have already mentioned the Hadiths that prohibit fighting
in the Sacred Area. Muslim recorded that Jabir said that the
Messenger of Allah said,
«£*Ul if
•No one is allowed to carry weapons in Makkah V 21 Allah
mentioned that Ibrahim said,
(i* Jiil CJj}
*** Ahmad 5:262.
121 MusUm 2 :989 .
Surah 2. Al-Baqarah (125 - 149 ) ( Part-1 )
383
iMy Lord, make this city (Makkah) a place of security}
meaning, make this a safe city. This occurred before the
Ka'bah was built. Allah said in Surat Ibrahim,
-43' l-ilb yj Jli il j}
iAnd (remember) when Ibrahim said, "My Lord! Make this
city (Makkah) one of peace and security..."} (14:35)
as here, Ibrahim supplicated a second time after the House
was built and its people lived around it, after Ishaq who was
thirteen years Ismail’s junior was bom. This is why at the
end of his supplication, Ibrahim said here,
& ^
, i'
iAll the praises and thanks be to Allah, Who has given me in
old age Ismd'il (Ishmael) and Ishaq (Isaac). Verily, my Lord is
indeed the Hearer of invocations} (14:39).
Allah said next,
o' ex ft*'
y'je- d)
i" ...and provide its people with fruits, such of them as believe
in Allah and the Last Day." He (Allah) answered: "As for him
who disbelieves, I shall leave him in contentment for a while,
then I shall compel him to the torment of the Fire, and worst
indeed is that destination!"}
Ibn Jarir said that Ubayy bin KaTa commented on.
iHe answered: "As for him who disbelieves, I shall leave him
in contentment for a while, then I shall compel him to the
tonnent of the Fire, and worst indeed is that destination!"}
“These are Allah’s Words (meaning not Ibrahim’s)”* 11 This is
also the Tafsir of Mujahid and Ikrimah.* 21 Furthermore, Ibn
Abi Hatim narrated that Ibn ‘Abbas commented on Allah’s
statement,
111 At-Tabari 3 :53.
121 At-Tabari 3:54.
384
Tafsir Ibn Kathir
fT~i i*'* J“ 4»>^' Oi itib W* '-i? 'j!» j**-' 4’-'^
<My Lord, make this city (Makkah) a place of security and
provide its people with fruits, such of them as believe in Allah
and the Last Day.$
“Ibrahim asked Allah to grant sustenance for the believers
only. However, Allah revealed, ‘I will also provide for the
disbelievers, just as I shall provide for the believers. Would I
create something and not sustain and provide for? I shall
allow the disbelievers little delight, and then force them to the
torment of the Fire, and what an evil destination.” 1 * 1 Ibn
‘Abbas then recited,
& Cj % .i£ ij tfji li
40 n each these as well as those We bestow from the bounties of
your Lord. And the bounties of your Lord can never be
forbidden > (17:20).
This was recorded by Ibn Marduwyah, who also recorded
similar statements from ‘Ikrimah and Mujahid. Similarly, Allah
said,
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iVerily, those who invent a lie against Allah will never be
successful. (A brief) enjoyment in this world! And then unto
Us will be their return, then We shall make them taste the
severest torment because they used to disbelieve .$► (10:69-70),
J.U pic -till ol ^1 j-j?
— >ljc cl) (I s 4 jB
4 And whoever disbelieves, let not his disbelief grieve you (O
Muliammad To Us is their return, and We shall inform
than what they have done. Verily, Allah is the Knower of what
is in the breasts (of men). We let them enjoy for a little while,
then in the end We shall oblige them to (enter) a great
torment (31:23-24) and,
111 Ibn Abi Hatim 1:377.
Surah 2. Al-Baqarah (125 - 149) (Part-1)
385
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4A»d were it >iof that mankind would have become of one
community (all disbelievers desiring worldly life only). We
would have provided for those who disbelieve in the Most
Gracious (Allah), silver roofs for their houses, and elevators
whereby they ascend. And for their houses, doors (of silver),
and thrones (of silver) on which they could recline. And
adornments of gold. Yet all this would have been nothing but
an enjoyment of this world. And the Hereafter with your Lord
is (only) for the Muttaqin (the pious).} (43:33-35).
Allah said next,
jiiii d)
4 Then l shall compel him to the torment of the Fire, and worst
indeed is that destination !}
meaning, “After the delight that the disbeliever enjoyed in this
life, I will make his destination torment in the Fire, and what
an evil destination.” This Ayah indicates that Allah gives the
disbelievers respite and then seizes them in a manner
compatible to His greatness and ability. This Ayah is similar to
Allah’s statement,
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iAnd many a township did I give respite while it was given to
wrongdoing. Then (in the end) I seized it (with punishment) .
And to Me is the (final) return (of all)} (22:48).
Also, the Two Sahihs recorded,
Xj jt ***■* ifo- ‘fX H-\
“No one is more patient than Allah when hearing abuse. They
attribute a son to Him, while He grants them sustenance and
health .» |11
The Sahih. also recorded,
(1 ' FathAl-Bari 13:372, and Muslim 4:2160.
386
Tafsir Tbti Kathir
j*J aJL»4 lit '^J . »• pJUaJLj 3)1 jl®
“Allah gives respite to the unjust person, until when He seizes
him; He never lets go of him .» |11
He then recited Allah’s statement,
IS &&&
iSuch is the punishment of your Lord when He punishes the
(population of) towns while they are doing wrong. Verily, His
punishment is painful (and) severe (11:102)
Building the Kaltah and asking Allah to accept This
Deed
Allah said,
V* . j Ot J-t'ji ill A*fj . S jV Ai4
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4And (remember) when Ibrahim (Abraham) and (his son)
Ismd'il (Ishmael) were raising the foundations of the House (the
Ka'bah at Makkah), (saying), "Our Lord! Accept (this service)
from us. Verily, You are the Hearer, the Knou>er. Our Lord!
And make us submissive unto You and of our offspring a
nation submissive unto You, and shoiv us our Mandsik and
accept our repentance. Trtdy, You are the One Who accepts
repentance, the Most Merciful. "4
Allah said, “O Muhammad! Remind your people when
Ibrahim and Ismail built the House and raised its foundations
while saying,
4jjj\ % & c#
iOur Lord! Accept (this service) from us. Verily, You are the
Hearer, the Knower."^
Al-Qurtxibi mentioned that Ubayy and Ibn Mas*ud used to
recite the Ayah this way,
(il
Fath Al-Bari 8 :205 .
Surah 2. Al-Baqarah (125 - 149) ( Part-1 )
387
> j //^ f | ^ # , tj ,«* ^ , /j «#
^^'.J i C-ii <3 J J ‘r-W
cm *tj
r.i i
4Anrf (remember) when Ibrahim and Ohs son) Istnd'il were
raising the foundations of the House (the Ka'bah at Makkah),
Saying, " Our Lord! Accept (this service) from us. Verily, You
are the Hearer, the Knower."} { ^
What further testifies to this statement (which adds ‘saying’
to the Ayah) by Ubayy and Ibn Maslad, is what came
afterwards,
iOur Lord! And make us submissive unto You and of our
offspring a nation submissive unto You}.
The Prophets Ibrahim and Ismail were performing a good
deed, yet they asked Allah to accept this good deed from them.
Ibn Abi Hatim narrated that Wuhayb bin Al-Ward recited,
iAnd (remember) when Ibrahim and Ohs son) Ismd'il were
raising the foundations of the House (the Ka'bah at Makkah),
(saying), " Our Lord! Accept (this service) from us"}
and cried and said, “O Khalil of Ar-Rahman[ You raise the
foundations of the House of Ar-Rahman (Allah), yet you are
afraid that He will not accept it from you?”* 21 This is the
behavior of the sincere believers, whom Allah described in His
statement,
t oyy •
iAnd those who give that which they give} (23:60)
meaning, they give away voluntary charity, and perform the
acts of worship yet,
iwith their hearts full of fear} (23:60)
111 Al-Qurtubi 2:126.
121 Ibn Abi Hatim 1 :384 .
388
Tafeir Ibn KatHir
afraid that these good deeds might not be accepted of them.
There is an authentic Hadith narrated by ‘A’ishah on this
subject, which we will mention later, Allah willing.
Al-Bukhari recorded that Ibn ‘Abbas said, “Prophet Ibrahim
took Ismail and his mother and went away with them until he
reached the area of the House, where he left them next to a
tree above Zamzam in the upper area of the Masjid. During
that time, Ismail’s mother was still nursing him. Makkah was
then uninhabited, and there was no water source in it.
Ibrahim left them there with a bag containing some dates and
a water-skin containing water. Ibrahim then started to leave,
and Ismail’s mother followed him and said, ‘O Ibrahim! To
whom are you leaving us in this barren valley that is not
inhabited?’ She repeated the question several times and
Ibrahim did not reply. She asked, Has Allah commanded you
to do this?’ He said, “Yes.’ She said, 1 am satisfied that Allah
will never abandon us.’ Ibrahim left, and when he was far
enough away where they could not see him, close to
Thaniyyah, he faced the House, raised his hands and
supplicated,
6'i £ Jt oiCJ ti\ TZj}
40 our Lord! I have made some of my offspring to dwell in an
uncultivable valley by Your Sacred House (the Ka'bah at
Makkah)} until,
iGive thanks} (14:37).
Ismail’s mother then returned to her place, started drinking
water from the water-skin and nursing Ismail. When the
water was used up, she and her son became thirsty. She
looked at him, and he was suffering from thirst; she left,
because she disliked seeing his face in that condition. She
found the nearest mountian to where she was, As-Safa,
ascended it and looked, in vain, hoping to see somebody.
When she came down to the valley, she raised her garment
and ran, just as a tired person runs, until she reached the Al-
Marwah mountain. In vain, she looked to see if there was
someone there. She ran to and fro (between the two
mountains) seven times.” Ibn ‘Abbas said that the Messenger
389
Surah 2. Al-Baqarah (125 - 149 ) (Part-1)
of Allah jg said, “This is why the people make the trip between
As-Safa and Al-Marwah (during Hajj and Umrah)."
“When she reached Al-Marwah, she heard a voice and said,
‘Shush,’ to herself. She tried to hear the voice again and when
she did, she said, 1 have heard you. Do you have relief?’ She
found the angel digging with his heel (or his wing) where
Zamzam now exists, and the water gushed out. Ismail’s
mother was astonished and started digging, using her hand to
transfer water to the water-skin.” Ibn ‘Abbas said that the
Prophet jg then said, “May Allah grant His mercy to the mother
of Ismail, had she left the water, (flow naturally without her
intervention), it would have been flowing on the surface of the
earth.”
“Ismail’s mother started drinking the water and her milk
increased for her child. The angel (Gabriel) said to her, ‘Do not
fear abandonment. There shall be a House for Allah built here
by this boy and his father. Allah does not abandon His
people.’ During that time, the area of the House was raised
above ground level and the floods used to reach its right and
left sides.
Afterwards some people of the tribe of Jurhum, passing
through Kada’, made camp at the bottom of the valley. They
saw some birds, they were astonished, and said, ‘Birds can
only be found at a place where there is water. We did not
notice before that this valley had water.’ They sent a scout or
two who searched the area, found the water, and returned to
inform them about it. Then they all went to Ismail’s mother,
next to the water, and said, ‘O Mother of Ismail! Will you
allow us to be with you (or dwell with you)?’ She said, “Yes.
But you will have no exclusive right to the water here.’ They
said, “We agree.’” Ibn ‘Abbas said that the Prophet sg said, “At
that time, Ismail's mother liked to have human company.”
“And thus they stayed there and sent for their relatives to
join them. Later on, her boy reached the age of puberty and
married a lady from them, for Ismail learned Arabic from
them, and they liked the way he was raised. Ismail’s mother
died after that.
Then an idea occurred to Abraham to visit his dependents.
So he left (to Makkah). When he arrived, he did not find
Ismail, so he asked his wife about him. She said, *He has
390
Tafsir Urn Kathir
gone out hunting.’ When he asked her about their living
conditions, she complained to him that they live in misery and
poverty. Abraham said (to her), When your husband comes,
convey my greeting and tell him to change the threshold of his
gate.’ When Ismail came, he sensed that they had a visitor
and asked his wife, ‘Did we have a visitor?’ She said, “Yes. An
old man came to visit us and asked me about you, and I told
him where you were. He also asked about our condition, and I
told him that we live in hardship and poverty.’ Ismail said,
‘Did he ask you to do anything?’ She said, ‘Yes. He asked me
to convey his greeting and that you should change the
threshold of your gate.’ Ismail said to her, He was my father
and you are the threshold, so go to your family (i.e. you are
divorced).’ So he divorced her and married another woman.
Again Ibrahim thought of visiting his dependents whom he
had left (at Makkah). Ibrahim came to Ismail’s house, but did
not find Ismail and asked his wife, Where is Ismail?’ Ismail’s
wife replied, He has gone out hunting.’ He asked her about
their condition, and she said that they have a good life and
praised Allah. Ibrahim asked, What is your food and what is
your drink?’ She replied, ‘Our food is meat and our drink is
water.’ He said, ‘O Allah! Bless their meat and their drink.’”
The Prophet (Muhammad jfe) said, “They did not have crops
then, otherwise Ibrahim would have invoked Allah to bless that
too. Those who do not live in Makkah cannot bear eating a diet
only containing meat and water.”
“Ibrahim said, When Ismail comes back, convey my greeting
to him and ask him to keep the threshold of his gate.’ When
Ismail came back, he asked, ‘Has anyone visited us.’ She said,
‘Yes. A good looking old man,’ and she praised Ibrahim, ‘And
he asked me about our livelihood and I told him that we live
in good conditions.’ He asked, ‘Did he ask you to convey any
message?’ She said, 'Yes. He conveyed his greeting to you and
said that you should keep the threshold of your gate.’ Ismail
said, That was my father, and you are the threshold; he
commanded me to keep you.’
Ibrahim then came back visiting and found Ismail behind
the Zamzam well, next to a tree, mending his arrows. When he
saw Ibrahim, he stood up and they greeted each other, just as
391
Surah 2. Al-Baqarah (125 - 149 ) (Part-1)
the father and son greet each other. Ibrahim said, ‘O Ismail,
Your Lord has ordered me to do something.’ He said, ‘Obey
your Lord.’ He asked Ismail, Will you help me?’ He said, ‘Yes,
I will help you.’ Ibrahim said, ‘Allah has commanded me to
build a house for Him there,’ and he pointed to an area that
was above ground level. So, both of them rose and started to
raise the foundations of the House. Abraham started building
(the Ka'bah), while Ismail continued handing him the stones.
Both of them were saying, ‘O our Lord ! Accept (this service)
from us, Verily, You are the Hearing, the Knowing.’
(2.127).’” m Hence, they were building the House, part by part,
going around it and saying,
ijM ii % j % £#
iOur Lord! Accept (this service) from us. Verily, You are the
Hearer, the Ktmver
The Story of rebuilding the House by Quraysh before the
Messenger of Allah g was sent as Prophet
In his Sirah, Muhammad bin Ishaq bin Yasar said, “When
the Messenger of Allah m reached thirty-five years of age, the
Quraysh gathered to rebuild the Ka'bah, this included covering
it with a roof. However, they were weary of demolishing it.
During that time, the Ka'bah was barely above a man’s
shoulder, so they wanted to raise its height and build a ceiling
on top. Some people had stolen the Ka'bah’ s treasure
beforehand, which used to be in a well in the middle of the
Ka'bah. The treasure was later found with a man called,
Duwayk, a freed servant of Bani Mulayh bin ‘Amr, from the
tribe of Khuza'ah. The Quraysh cut off his hand as
punishment. Some people claimed that those who actually stole
the treasure left it with Duwayk. Afterwards, the sea brought a
ship that belonged to a Roman merchant to the shores of
Jeddah, where it washed-up. So they collected the ship’s wood
to use it for the Ka'bah’ s ceiling; a Coptic carpenter in Makkah
prepared what they needed for the job.
When they decided to begin the demolition process to rebuild
111 FathAl-Bari 6:456.
392
Tafstr Ibn Katlnr
the House, Abu Wahb bin ‘Amr bin ‘A’idh bin ‘Abd bin Imran
bin Makhzum took a stone from the Ka'bah, the stone slipped
from his hand and went back to where it had been. He said,
‘O people of Quraysh! Do not spend on rebuilding the House,
except from what was earned from pure sources. No money
earned from a prostitute, usury or injustice should be
included.’” Ibn Ishaq commented here that the people also
attribute these words to Al-Walid bin Al-Mughirah bin
‘Abdullah bin ‘Amr bin Makhzum.* 1 *
Ibn Ishaq continued, “The Quraysh began to organize their
efforts to rebuild the Ka'bah, each subtribe taking the
responsibility of rebuilding a designated part of it.
However, they were still weary about bringing down the
Ka'bah. Al-Walid bin Al-Mughirah said, *1 will start to bring it
down.’ He held an ax and stood by the Ka'bah and said, ‘O
Allah! No harm is meant. O Allah! We only seek to do a good
service.’ He then started to chop the House’s stones. The
people waited that night and said, *We will wait and see. If
something strikes him, we will not bring it down and instead
rebuid it the way it was. If nothing happens to him, then Allah
will have agreed to what we are doing.’ The next morning, Al-
Walld went to work on the Ka'bah, and the people started
bringing the Ka'bah down with him. When they reached the
foundations that Ibrahim built, they uncovered green stones
that were above each other, just like a pile of spears.” Ibn
Ishaq then said that some people told him, “A man from
Quraysh, who was helping rebuild the Ka'bah, placed the
shovel between two of these stones to pull them up; when one
of the stones was moved, all of Makkah shook, so they did not
dig up these stones.” 12 *
The Dispute regarding Who should place the Black
Stone in Its Place
Ibn Ishaq said, “The tribes of Quraysh collected stones to
rebuild the House, each tribe collecting on their own. They
started rebuilding it, until the rebuilding of the Ka'bah
reached the point where the Black Stone was to be placed in
*'* Ibn Hisham 1 :204.
* 2 * Ibn Hisham 1 :207 .
393
Surah 2 . Al-Baqarah (125 - 149) (Part-1)
its designated site. A dispute erupted between the various
tribes of Quraysh, each seeking the honor of placing the Black
Stone for their own tribe. The dispute almost led to violence
between the leaders of Quraysh in the area of the Sacred
House. Banu ‘Abd Ad-Dar and Banu ‘Adi bin Ka'b bin Lu’ay,
gave their mutual pledge to fight until death. However, five or
four days later, Abu Umayyah bin Al-Mughlrah bin ‘Abdullah
bin ‘Amr bin Makhzum, the oldest man from Quraysh then
intervened at the right moment. Abu Umayyah suggested that
Quraysh should appoint the first man to enter the House from
its entrance to be a mediator between them. They agreed.
The Messenger - Muhammad sg - was the first person to
enter the House. When the various leaders of Quraysh realized
who the first one was, they all proclaimed, This is Al-Amin (the
Honest one). We all accept him; This is Muhammad.’ When the
Prophet sg reached the area where the leaders were gathering
and they informed him about their dispute, he asked them to
bring a garment and place it on the ground. He placed the
Black Stone on it. He then requested that each of the leaders of
Quraysh hold the garment from one side and all participate in
lifting the Black Stone, moving it to its designated area. Next,
the Prophet jg carried the Black Stone by himself and placed it
in its designated position and built around it. The Quraysh
used to call the Messenger of Allah ‘Al-Amin’ even before the
revelation came to him.”
Ibn Az-Zubayr rebuilds Al-Ka‘bah the way the Prophet
wished
Ibn Ishaq said, “During the time of the Prophet 3g, the
Ka'bah was eighteen cubits high and was covered with
Egyptian linen, and they with a striped garment. Al-Hajjaj bin
Yusuf was the first person to cover it with silk.”* 1 ’ The Ka’bah
remained the same way the Quraysh rebuilt it, until it was
burned during the reign of ‘Abdullah bin Az-Zubayr, after the
year 6o H, at the end of the reign of Yazid bin Mu'awiyah.
During that time, Ibn Az-Zubayr was besieged at Makkah.
When it was burned, Ibn Az-Zubayr brought the Ka'bah down
and built it upon the foundations of Ibrahim, including the Hijr
m
Ibn Hisham 1 :21 1 .
394
Tafsir Ibn Kathfr
in it. He also made an eastern door and a western door in the
Ka'bah and placed them on ground level. He had heard his
aunt ‘A’ishah, the Mother of the believers, narrate that the
Messenger of Allah jg had wished that. The Ka'bah remained
like this throughout his reign, until Al-Hajjaj killed Ibn A z-
Zubayr and then rebuilt it the way it was before, by the order of
‘Abdul-Malik bin Marwan.
Muslim recorded that ‘Ata’ said, “The House was burnt
during the reign of Yazld bin Mu'awiyah, when the people of
Ash-Sham raided Makkah. Ibn Az-Zubayr did not touch the
House until the people came for Hajj, for he wanted to incite
them against the people of Ash-Sham. He said to them, ‘O
people! Advise me regarding the Ka'bah, should we bring it
down and rebuild it, or just repair the damage it sustained?’
Ibn ‘Abbas said, 1 have an opinion about this. You should
rebuild the House the way it was when the people became
Muslims. You should leave the stones that existed when the
people became Muslims and when the Prophet jg was sent.’
Ibn Az-Zubayr said, Tf the house of one of t hem gets burned,
he will not be satisfied, until he rebuilds it. How about Allah’s
House? I will invoke my Lord for three days and will then
implement what I decide.’ When the three days had passed, he
decided to bring the Ka'bah down. The people hesitated to
bring it down, fearing that the first person to climb on the
House would be struck down. A man went on top of the House
and threw some stones down, and when the people saw that no
harm touched him, they started doing the same. They brought
the House down to ground level. Ibn Az-Zubayr surrounded the
site with curtains hanging from pillars, so that the House
would be covered, until the building was erect. Ibn Az-Zubayr
then said, 1 heard ‘A’ishah say that the Messenger of Allah jg
said,
Jtj*. ^ Cr! M"- ,>&' M YjJ"
cuj jii; a; li ISssSj ^ JJUls!
*• ' > > ? -
&If it was not for the fact that the people have recently
abandoned disbelief, and that I do not have enough money to
spend on it, I would have included in the House five cubits
Surah 2. Al-Baaarah (125 - 149 ) (Part-1
395
from Al-Hijr and would have made a door for it that people
could enter from, and another door that they could exit from.v
Ibn Az-Zubayr said, *1 can spend on this job, and I do not
fear the people.’ So he added five cubits from the Hijr, which
looked like a rear part for the House that people could clearly
see. He then built the House and made it eighteen cubits high.
He thought that the House was still short and added ten
cubits in the front and built two doors in it, one as an
entrance and another as an exit.
When Ibn Az-Zubayr was killed, Al-Hajjaj wrote to ‘Abdul-
Malik bin Marwan asking him about the House and told him
that Ibn Az-Zubayr made a rear section for the House. ‘Abdul-
Malik wrote back, *We do not agree with Ibn Az-Zubayr’s
actions. As, for the Ka’bah ’ s height, leave it as it is. As for
what he added from the Hijr, bring it down, and build the
House as it was before and close the door.’ Therefore, Al-Hajjaj
brought down the House and rebuilt it as it was.”* 1 * In his
Sunan, An-Nasa’i collected the Hadith of the Prophet
narrated from ‘A’ishah, not the whole story,
The correct Sunnah conformed to Ibn Az-Zubayr’s actions,
because this was what the Prophet wished he could do, but
feared that the hearts of the people who recently became
Muslim could not bear rebuilding the House. This Sunnah was
not clear to ‘Abdul-Malik bin Marwan. Hence, when ‘Abdul-
Malik realized that ‘A’ishah had narrated the Hadith of the
Messenger of Allah ^ on this subject, he said, “I wish we had
left it as Ibn Az-Zubayr had made it.” Muslim recorded that
‘Ubadydullah bin ‘Ubayd said that Al-Harith bin ‘Abdullah
came to ‘Abdul-Malik bin Marwan during his reign. ‘Abdul-
Malik said, ‘I did not think that Abu Khubayb (Ibn Az-Zubayr)
heard from ‘A’ishah what he said he heard from her.' Al-Harith
said, *Yes he did. I heard the Hadith from her.’ ‘Abdul-Malik
said, 'You heard her say what?’ He said, ‘She said that the
Messenger of Allah said,
i jSjj i* jLfijLf*-
l jSf u
111 Muslim 2:970.
121 An-Nasa’i 5:218.
‘Your people rebuilt the House smaller. Had it not been for the
fact that your people are not far from the time of Shirk, I would
add what was left outside of it. If your people afterwards think
about rebuilding it, let me show you what they left out of itJ
He showed her around seven cubits.’
One of the narrators of the Hadith, Al-Walld bin ‘Ata’, added
that the Prophet said,
:JU . f :iii :cJU \j£j Slj
«/ would have made two doors for the House on ground level,
one eastern and one western. Do you know why your people
raised its door above ground level ? » She said, ‘No.’ He said,
‘To allow only those whom they wanted to enter it. When a
man whom they did not wish to enter the House climbed to the
level of the door, they would push him down »
‘Abdul-Malik then said, *You heard ‘A’ishah say this Hadith?’
He said, ‘Yes.’ ‘Abdul-Malik said, 1 wish 1 left it as it was.”! 1 '
An Ethiopian will destroy the Kabbah just before the
Last Hour
The Two Sahihs recorded that Abu Hurayrah said that the
Messenger of Allah said,
11 The Ka'bah will be destroyed by Dhus-Sawiqatayn (literally, a
person with two lean legs) from Ethiopia .» |21
Also, Ibn ‘Abbas said that the Prophet said,
Sjil
«As if l see him now : a black person with thin legs plucking
the stones of the Ka'bah one after another. a Al-Bukhari
111 Muslim 2:971.
121 Fath Al-Bari 3 :538 , and Muslim 4 :2232 .
397
Surah 2. Al-Baqarah (125 - 149) (Part-1)
recorded this Hadithft^
Imam Ahmad bin Hanbal recorded in his Musnad that
‘Abdullah bin ‘Amr bin Al-‘As said that he heard the
Messenger of Allah jg say,
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« Dltus-Sawiqatayn from Ethiopia will destroy the Ka'bah and
will loot its adornments and cover. It is as if I see him now:
bald, with thin legs striking the Ka'bah with his ox.» 121
This will occur after the appearance of Gog and Magog
people. Al-Bukhari recorded that Abu Said Al-Khudri said that
the Messenger of Allah jg said,
uThere will be Hajj and 'Umrah to the House after the
appearance of Gog and Magog people. ^
Al-KhalWs Supplication
Allah said that Ibrahim and Ismail supplicated to Him,
cJ kill — '• llljj j ui.l — 1 LLuJj
“Our Lord! And make us submissive unto You and of our
offspring a nation submissive unto You, and show us our
Mandsik, and accept our repentance. Truly, You are the One
Wlw accepts repentance, the Most Merciful.}
Ibn Jarir said, “They meant by their supplication, ‘Make us
submit to Your command and obedience and not associate
anyone with You in obedience or worship. ” ,4) Also, Ikrimah
commented on the Ayah,
i J £jlL i llilJj Gj}
iOur Lord! And make us submissive unto You }
m Fath Al-Bari 3 :538 .
• 2| Ahmad 2:220.
131 Fath Al-Bari 3 :531.
141 At-Tabari 3 :73 .
398
Tafsir Ibn Kathir
“Allah said, ‘I shall do that.”’
iAtid of our offspring a nation submissive unto You}
Allah said, ‘I shall do that."'
This supplication by Ibrahim and Ismail is similar to what
Allah informed us of about His believing servants,
4;v.: CC\
iAnd those who say : 'Our Lord! Bestow on us from our wives
and our offspring the comfort of our eyes, and make us leaders
of the Muttaqin} (25:74).
This type of supplication is allowed, because loving to have
offspring who worship Allah alone without partners is a sign of
complete love of Allah. This is why when Allah said to Ibrahim,
JtttC ^}
iVerily, I am going to make you an Imam (a leader) for
mankind (to folloio you)} Ibrahim said,
JC 1 JU ‘tjffj* Lrt-j}
i“And of my offspring (to make leaders)." (Alldlt) said, "My
covenant (prophethood) includes not the Zalimrn (polytheists
and wrongdoers)"} which is explained by,
}And keep me and my sons away from worshipping idols}
Muslim narrated in his Sahih that Abu Hurayrah said that
the Messenger of Allah jg said,
jJ j ji jjuf jf iiXut y* Vj <JlLp ^Liil ’JA oU Ijl*
«ij
<‘Wheit the son of Adam dies, his deeds end except Jbr three
deeds: an ongoing charity, a knowledge that is being benefited
from and a righteous son who supplicates (to Allah) for him.^
in
Muslim 3 : 1255.
Surah 2. Al-Baqarah (125 - 149) ( Part-1 )
399
The Meaning of Manasik
Said bin Mansur said that ‘Attab bin Bashir informed us
from Khaslf, from Mujahid who said, “The Prophet Ibrahim
supplicated,
iand show us our Manasik ^
Jibril then came down, took him to the House and said, ‘Raise
its foundations.’ Ibrahim raised the House’s foundations and
completed the building. Jibril held Ibrahim’s hand, led him to
As-Safa and said, This is among the rituals of Allah.’ He then
took him to Al-Marwah and said, ‘And this is among the
rituals of Allah.’ He then took him to Mina until when they
reached the ‘Aqabah, they found Iblls standing next to a tree.
Jibril said, ‘Say Takbir (Allah is the Great) and throw (pebbles)
at him.’ Ibrahim said the Takbir and threw (pebbles at) Iblls.
Iblls moved to the middle Jamrah, and when Jibril and
Ibrahim passed by him, Jibril said to Ibrahim, ‘Say Takbir and
throw at him.’ Ibrahim threw at him and said Takbir. The
devious Iblls sought to add some evil acts to the rituals of
Hajj, but he was unable to succeed. Jibril took Ibrahim’s hand
and led him to Al-Mash‘ar Al-Haram and ‘Arafat and said to
him, ‘Have you ‘Arafta (known, learned) what I showed you?’
thrice. Ibrahim said, Yes I did.’” ,1, Similar statements were
reported from Abu Mijlaz and Qatadah. 12 '
yyti cS\ M
41 29. " Our Lord! Send amongst them a Messenger of their
oivtt, who shall recite unto them Your verses and instruct them
in the Book (this Qur'an), and purify them. Verily, You are the
Mighty, the Wise. "4
Ibrahim’s Supplication that Allah sends the Prophet
Allah mentioned Ibrahim’s supplication for the benefit of the
people of the Sacred Area (to grant them security and
Said Bin Man?Qr 2 :615.
121 Ibn Abi Hatim 1 :387.
400
Tafstr Ibn Kathir
provision), and it was perfected by invoking Allah to send a
Messenger from his offspring. This accepted supplication, from
Ibrahim, conformed with Allah’s appointed destiny that
Muhammad be sent as a Messenger among the Ummiyyin
and to all non-Arabs, among the Jinns and mankind.
Hence, Ibrahim was the first person to mention the Prophet
S§ to the people. Ever since, Muhammad jfe was known to the
people, until the last Prophet was sent among the Children of
Israel, Jesus the son of Mary, who mentioned Muhammad m,
by name. Jesus addressed the Children of Israel saying,
41 am the Messenger of Allah tin to you, confirming what is
before me in the Tawrah, and giving glad tidings of a
Messenger to come after me, ivhose name shall be Ahmad ^
( 61 : 6 )
This is why the Prophet sfe said ,
"The supplication of my father Ibrahim and the glad tidings
brought forth by Jesus the son of Mary, » (11
The Prophet % said.
“My mother saw a light that went out of her and radiated the
palaces of Ash-Sham . »' 21
It was said that the Prophet’s mother saw this vision when
she was pregnant with, narrated this vision to her people, and
the story became popular among them. The light mentioned in
the Hadith appeared in Ash-Sham (Greater Syria), testifying to
what will later occur when the Prophet’s religion will be firmly
established in Ash-Sham area. This is why by the end of time,
Ash-Sham will be a refuge for Islam and its people. Also,
Jesus the son of Mary will descend in Ash-Sham, next to the
eastern white minaret in Damascus. The Two Sahihs stated,
As-Sahihah nos. 1546 and 1925.
(2 > Ahmad 5 :262 .
401
Surah 2. Al-Baqarah (125 - 149) (Part-1)
'{till pAj* u»*J j3>l jil
uThere will always be a group of my Ummah zoho will be on
the truth, undeterred by those who fail or oppose them, until
the command of Allah comes while they are on this.*
Al-Bukhari added in his Sahih, « And they loill reside in Ash-
S/lflmV 1 ’
The Meaning of Al-Kitab wal-Hikmah
Allah said,
iatid instruct them in the Book} meaning, Al-Qur’an,
iand Al-Hikmah} meaning, the Sunnah, as Al-Hasan, Qatadah,
Muqatil bin Hayyan and Abu Malik asserted. 12 ’ It was also said
that ‘Al-Hikmah\ means ‘comprehension in the religion’, and
both meanings are correct. ‘Ali bin Abi Talhah said, that Ibn
‘Abbas said that,
iand purify them} means, “With the obedience of Allah.”’ 3 ’
iVerily, You are the Might y, the W/se^.
This Ayah stated that Allah is able to do anything, and
nothing escapes His ability. He is Wise in His decisions, His
actions, and He puts everything in its rightful place due to His
perfect knowledge, wisdom and justice.
• jfi ' ^ *i'j liill q « v ..« lw> ' Ju)j ^ yi O*- J*j}
f is**}} 3'J 3^33 i ft
i "^1 lAyCi C«SI iw>' «j)' Jjyuoj fjb
il30. And who turns away from the religion of Ibrahim (i.e.
1 1 1 Fath Al-Bari 6 :73 1 and Muslim 2 : 1 524 .
121 Ibn Abi Hatim 1 :390.
’ 3 ’ Ibn Abi Hatim 1 :391 .
402
Tafsir Ibn Katliir
Islamic Monotheism) except him who fools himself? Truly, We
chose him in this world and verily, in the Hereafter he will be
among the righteous }.
4131. When his Lord said to him, “Submit (i.e. be a
Muslim)!" He said, “I have submitted myself (as a Muslim) to
the Lord of the 'Alamin (mankind, ]inn and all that exists).”}
4132. And this (submission to Allah, Islam) was enjoined by
Ibrahim (Abraham) upon his sons and by Ya'qub (Jacob)
(saying), “O my sons! Allah has chosen for you the (true)
religion, then die not except as Muslims.”}
Only the Fools deviate from Ibrahim’s Religion
Allah refuted the disbelievers’ innovations of associating
others with Allah in defiance of the religion of Ibrahim, the
leader of the upright. Ibrahim always singled out Allah in
worship, with sincerity, and he did not call upon others
besides Allah. He did not commit Shirk, even for an instant.
He disowned every other deity that was being worshipped
instead of Allah and defied all his people in this regard.
Prophet Ibrahim said,
s • + } * « *
31
»iXp> uj 4^-i}
4%<jfjS\ ^ ft Zj
40 my people! I am indeed free from all that you join as
partners (in worship with Allah). Verily, I have turned my face
towards Him Who has created the heavens and the earth Hanifa
(Islamic Monotheism), and I am not of Al-Mushriktn .} (6:78-
79). Also, Allah said,
vffoi lijji ^
. ^ ■, cj i, ■ ' tL*
4And (remember) when Ibrahim said to his father and his
people: " Verily , I am innocent of what you worship. " Except
Him (i.e. I worship none but Allah alone) Who did create me;
and verily, He will guide me”} ( 43 : 26 - 27 ),
403
Surah 2. Al-Baqarah (125 - 149) (Part-1)
4 And Ibrahim's invoking (of Allah) for his father's forgiveness
was only because of a promise he (Ibrahim) had made to him
(his father). But when it became clear to him (Ibrahim) that he
Otis father) was an enemy of Allah, he dissociated himself from
him. Verily, Ibrahim was Awivah (one ivho invokes Allah with
humility, glorifies Hitti and remembers Him much) and was
forbearing} (9:114), and,
4 Verify, Ibrahim ivas an Ummah (a leader having all the good
qualities, or a nation), obedient to Allah, Hanif (i.e. to worship
none but Allah), and he was not one of those who were Al-
Mushrikin. (He was) thankful for His (Allah's) favors. He
(Allah) chose him (as an intonate friend) and guided him to a
straight path. And We gave him good in this world, and in the
Hereafter he shall be of the righteous.} (16:120-122).
This is why Allah said here,
ii £ — ^j}
4And who turns away from the religion of Ibrahim}, meaning,
abandons his path, way and method
4 , Li; J. -jt}
4 except him who fools himself} meaning, who commits injustice
against himself by deviating from the truth, to wickedness.
Such a person will be defying the path of he who was chosen in
this life to be a true Imam, from the time he was young, until
Allah chose him to be His Khalil, and who shall be among the
successful in the Last Life. Is there anything more insane than
deviating from this path and following the path of misguidance
and deviation instead? Is there more injustice than this? Allah
said,
4^L JjJili dJ,}
iVerily, joining others in worship with Alldlt is a great Zulm
(wrong) indeed} (31:13).
Abu Al-‘Aliyah and Qatadah said, “This Ayah (2:130) was
revealed about the Jews who invented a practice that did not
404
Tafsir Ibn Kathir
come from Allah and that defied the religion of Ibrahim.”^ 1 *
Allah’s statement.
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ilbrahim was neither a Jew nor a Christian, but he was a true
Muslim Hanifo (to worship none but Allah alone) and he was
not of Al-Mushrikin . Verily, among mankind who have the best
claim to Ibrahim are those who followed him, and this Prophet
(Muhammad jg) and those who have believed (Muslims). And
Allah is the Walt (Protector and Helper) of the believers.}
(3:67-68), testifies to this fact.
Allah said next,
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iWhen his Lord said to him, ", Submit (i.e. be a Muslim)!" He
said, "I have submitted myself (as a Muslim) to the Lord of the
‘Alamin (mankind, Jinn and all that exists).”}
This Ayah indicates that Allah commanded Ibrahim to be
sincere with Him and to abide and submit to Him; Ibrahim
perfectly adhered to Allah’s command. Allah’s statement,
4And this (submission to Allah, Islam) xvas enjoined by Ibrahim
upon his sons and by Ya'qiib}
means, Ibrahim commanded his offspring to follow this
religion, that is, Islam, for Allah. Or, the Ayah might be
referring to Ibrahim’s words,
41 have submitted myself (as a Muslim) to the Lord of the
'Alamitt (mankind, Jinn and all that exists)}.
This means that these Prophets loved these words so much that
they preserved them until the time of death and advised their
children to adhere to them after them. Similarly, Allah said,
^ Ibn Abi Hatim 1 :392.
405
Surah 2. Al-Baqarah (125 - 149) Part-1)
4And he (Ibrahim) made it [i.e. La ildha illallah (none has the
right to be worshipped bat Allah alone)] a Word lasting among
his offspring, (true Monotheism)} (43:28).
It might be that Ibrahim advised his children, including
Jacob, Isaac’s son, who were present. It appears, and Allah
knows best, that Isaac was endowed with Jacob, during the
lifetime of Ibrahim and Sarah, for the good news includes both
of them in Allah’s statement,
1
J*«-l Ao jtJ
-I
}But We gave her (Sarah) glad tidings of Islidq (Isaac), and
after Ishaq, of Ya'qub (Jacob)} (11:71).
Also, if Jacob was not alive then, there would be no use
here in mentioning him specifically among Isaac’s children.
Also, Allah said in Surat Al-‘Ankabut,
iro* j liLiy JjyUjj S **- 0 ( ^rkt)}
4And We bestowed on him (Ibrahim), Ishaq and Ya'qub, and
We ordained among his offspring prophethood and the Book.}
(29:27), and,
^ & a^}
}And We bestowed upon him Ishaq, and (a grandson) Ya'qub}
(21:72), thus, indicating that this occurred during Ibrahim’s
lifetime. Also, Jacob built Bayt Al-Maqdis, as earlier books
testified. The Two Sahihs recorded that Abu Dharr said, “I said,
‘O Messenger of Allah! Which Masjid was built first?’ He said,
uAl-Masjid Al-Haram (Al-Ka'bah) .» I said, Then?’ He said, iBayt
Al- MaqdisJ I said, ‘How many years later?’ He said, u Forty
years y* 1 * Further, the advice that Jacob gave to his children,
which we will soon mention, testifies that Jacob was among
those who received the advice mentioned in Ay at above (2: ISO-
132).
Adhering to Tawhid until Death
Allah said,
iSyUli ** U& ft & h
' l ' Path Al-Bari 6 :469 , and Muslim 1 :370.
406
Tafsir Ibn Kathir
i(Saying), “O my sons! Allah has chosen for you the (true)
religion, then die not except as Muslims
meaning, perform righteous deeds during your lifetime find
remain on this path, so that Allah will endow you with the
favor of dying upon it. Usually, one dies upon the path that he
lived on and is resurrected according to what he died on.
Allah, the Most Generous, helps those who seek to do good
deeds to remain on the righteous path.
This by no means contradicts the authentic Hadith that
says,
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«M«n might perform the works of the people of Paradise until
only a span of outstretched arms or a cubit separates him from it,
then the Book (destiny) takes precedence, and he performs the
works of the people of the Fire and thus enters it. Also, man
might perform the works of the people of the Fire until only a
span of outstretched arms or a cubit separates him from tire Fire,
but the Book takes precedence and he performs the works of the
people of Paradise and thus enters it .t* 11 Allah said, (92:5-10),
r-A L r;'.— ‘ GSto-* - !
4 As for him who gives (in charity) and keeps his duty to Allah
and fears Him. And believes in Al-Husna. We will make
smooth for him the path of ease (goodness). But he who is a
greedy miser and thinks himself self-sufficient. And belies Al-
Husna (none has the right to be worshipped except Allah). We
will make smooth for him the path for evil},
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111 FathAl-Bari 6: 105.
407
Surah 2. Al-Baqarah (125 - 149) ( Part-1 )
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4233. Or were you witnesses when death approached Ya'qub
(Jacob)? When he said unto his sons, "What will you worship
after me?" They said, “We shall worship your Allah (God -
Allah) the Ildh of your fathers, Ibrahim (Abraham), Isma'H
(Ishtnael), Ishaq (Isaac), One Halt, and to Him we submit (in
Islam)}.”
4134. That was a nation who has passed away. They shall
receive the reward of what they earned and you of what you
earn. And you will not be asked of what they used to do.}
Ya'qub’s Will and Testament to His Children upon His
Death
This Ayah contains Allah’s criticism of the Arab pagans
among the offspring of Ismail as well as the disbelievers
among the Children of Israel Jacob the son of Isaac, the son
of Ibrahim. When death came to Jacob, he advised his
children to worship Allah alone without partners. He said to
them,
4“What will you worship after me?" They said, “We shall
worship your Ildh (God - Allah) the Ildh of your fathers,
Ibrahim, Ismd'il, Isfiaq," }
Mentioning Ismail here is a figure of speech, because Ismail
is Jacob’s uncle. An-Nahas said that the Arabs call the uncle
a father, as Al-Qurtubi mentioned^ 1 '
This Ayah is used as evidence that the grandfather is called
a father and inherits, rather than the brothers (i.e. when his
son dies), as Abu Bakr asserted, according to Al-Bukhari who
narrated Abu Bakr’s statement from Ibn ‘Abbas and Ibn A z-
Zubayr. Al-Bukhari then commented that there are no
opposing opinions regarding this subject. 121 This is also the
opinion of ‘A’ishah the Mother of the believers, Al-Hasan Al-
Basri, Tawus and ‘Ata’, Malik, Ash-Shafi and Ahmad said that
111 Al-Qurtubi 2:138.
121 Path Al-B&ri 12:19.
408
Tafstr Ibn Kathtr
the inheritance is divided between the grandfather and the
brothers. It was reported that this was also the opinion of
‘Umar, ‘Uthman, ‘Ali, bin Mas*ud, Zayd bin Thabit and several
scholars among the Salaf and later generations.
The statement,
40ne Hah (God)} means, “We single Him out in divinity and do
not associate anything or anyone with Him.”
4And to Him we submit}, in obedience meaning, obedient and
submissiveness. Similarly, Allah said,
iWItile to Him submitted all creatures in the heavens and the
earth, willingly or unwillingly. And to Him shall they all be
returned} (3:83).
Indeed, Islam is the religion of all the Prophets, even if their
respective laws differed. Allah said,
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4 And We did not send any Messenger before you (O
Muljammad jgj [but We revealed to him ( saying ) : La ilaha ilia
Ana [none has the right to be ivorshipped but I (Allah)], so
ivorship Me (alone and none else)} (21:25).
There are many other Ayat - and Hadlths - on this subject.
For instance, the Prophet jg said,
aL-lj lij ivjl jlx.
^We, the Proplwts, are brothers with different mothers, but the
same religion
Allah said,
js <Z&i}
4That was a nation who has passed away} meaning, existed before
your time,
m
Ahmad 2 :319.
Surah 2. Al-Baqarah (125 - 149) (Part-1)
409
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iThey shall receive the reward of what they earned and you of
what you earn}.
This Ayah proclaims, Your relationship to the Prophets or
righteous people among your ancestors will not benefit you,
unless you perform good deeds that bring about you religious
benefit. They have their deeds and you have yours,
4And you will not be asked of what they used to do}."
This is why a Hadith proclaims,
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^Whoever was slowed on account of his deeds will not get any
faster on account of his family lineage.
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4135. And they say, "Be Jews or Christians, then you will be
guided." Say (to them O Muhammad j&), "Nay, (toe follow)
only the religion of Ibrahim, Hanif (Islamic Monotheism), and
he was not of Al-Mushrikin (those wlw worshipped others along
with Allah.}
Muhammad bin Ishaq reported that Ibn ‘Abbas said that
‘Abdullah bin Suriya Al-A*war said to the Messenger of Allah,
“The guidance is only what we (Jews) follow. Therefore, follow
us, O Muhammad, and you will be rightly guided.” Also, the
Christians said similarly, so Allah revealed,
4 L> 'Sji
4And theu say, "Be Jews or Christians, then you will be
guided ."}' 2 ^ Allah’s statement,
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111 Muslim 4 :2074 .
121 IbnAbiHatim 1:397.
410
Tafsir Ibn Kathir
4Say (to them O
Muhammad sg), “Nay,
(we follow) only the
religion of Ibrahim,
Hanifo means, “We do
not need the Judaism
or Christianity that
you call us to, rather,
i(we follow) only the
religion of Ibrahim,
Hanifo meaning, on
the straight path, as
Muhammad bin Ka*b
Al-Qurazi and ‘Isa bin
Jariyah stated. 111
Also, Abu Qilabah
said, “The Ilanif is
what the Messengers,
from beginning to
end, believed in.” 121
ty
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4136. Say (O Muslims) : "We believe in Allah and that which
has been sent down to us and that which has been sent down to
Ibrahim (Abraham), Ismd'il (Ishmael), Ishaq (Isaac), Ya'qub
(Jacob), and to Al-Asbat (the offspring of the twelve sons of
Ya'qub), and that which has been given to Musa (Moses) and
'Isa (Jesus), and that which has been given to the Prophets from
their Lord. We make no distinction between any of them, and to
Him we have submitted (in Islam) . "4
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I 1 * * Ibn Abi Hatim 1 :397.
* 2 * Ibn Abi Hatim 1 :397 .
Surah 2. Al-Baqarah (125 - 149 ) ( Part-1 )
422
The Muslim believes in all that Allah Revealed and all
the Prophets
Allah directed His believing servants to believe in what He
sent down to them through His Messenger Muhammad jg and
in what was revealed to the previous Prophets in general. Some
Prophets Allah mentioned by name, while He did not mention
the names of many others. Allah directed the believers to
refrain from differentiating between the Prophets and to believe
in them all. They should avoid imitating whomever Allah
described as,
us-* O'
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o^i&l jv* tUl'i 'jiiJo jl
wis/i to make distinction betiveen Allah and His
Messengers (by believing in Allah and disbelieving in His
Messengers) saying, "We believe in some but reject others,"
and xvish to adopt a way in between. They are in truth
disbelievers (4:150-151).
Al-Bukhari narrated that Abu Hurayrah said, “The People of
the Book used to read the Torah in Hebrew and translate it
into Arabic for the Muslims. The Messenger of Allah jg said,
«0| uj «ii & A jjij ij Jit \jisc
•Do not believe the People of the Book, nor reject what they
say. Rather, say, We believe in Allah and in what was setit
down to hs .»”* 11
Also, Muslim, Abu Dawud and An-Nasal recorded that Ibn
‘Abbas said, “Mostly, the Messenger of Allah jg used to recite,
4i4\ Ty it
4We believe in Allah and that which has been sent down to us}
(2:136), and,
\li it
4We believe in Allah, and bear witness that we are Muslims
(i.e. we submit to Allah)} (3:52) during the two (voluntary)
nr
Fath Al-Bari 8 :20 .
412
Tafstr Ibn Kathir
Rak’dt before Fq/r.”* 11
Abu Al-‘Aliyah, Ar-Rabi‘ and Qatadah said, “Al-Asbat are the
twelve sons of Jacob, and each one of them had an Ummah of
people from his descendants. This is why they were called Al-
Asbat. ”’ 2 ’ Al-Khal!l bin Ahmad and others said, “ Al-Asbat
among the Children of Israel are just like the tribes among the
Children of Ismail.” This means that the Asbat are the various
tribes of the Children of Israel, among whom Allah sent several
Prophets. Moses said to the Children of Israel,
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iRemember the favor of Allah to you : when He made Prophets
among you, made you kings} (5:20). Also, Allah said,
4U>C-^ \'ji '
iAnd We divided them into twelve tribes} (7:160).
Al-Qurtubi said, “ Sibt is the group of people or a tribe all
belonging to the same ancestors. ”* 3 ’
Qatadah said, “Allah commanded the believers to believe in
Him and in all His Books and Messengers.”* 4 ’ Also, Sulayman
bin Habib said, “We were commanded to believe in the
(original) Torah and Injll, but not to implement them.”’ 5 *
jbj 4l)l J j pA UJi jjs .i, It
4137. So if they believe in the like of that which you believe
then they are rightly guided; but if they turn away, then they
are only in opposition. So Allah will suffice for you against
them. And He is the Hearer, the Knower.}
4133. [Our Sibghah (religion) is] the Sibghah of Allah (Islam)
and which Sibghah can be better than Alldh's? And we are His
worshippers.}
*'* Muslim 1 :502 , Abu Dawud 2 :46 , An-Nasal in Al-Kubra 6 :339 .
121 Ibn Abi Hatim 1 :399.
131 Al-Qurtubi 2:141.
* 4 * Ibn Abi Hatim 1 :400 .
* 5 > Ibid.
413
Surah 2. Al-Baaarah (125 - 149) ( Part-1 )
Allah said, if they, the disbelievers among the People of the
Book and other disbelievers, believe in all of Allah’s Books and
Messengers and do not differentiate between any of them,
4 \)xi\
4 then they are rightly guided ) meaning, they would acquire the
truth and be directed to it.
4but if they turn away ) from truth to falsehood after proof had
been presented to them,
4 ^ (1$)
4 then they are only in opposition. So Allah will suffice you against
them) meaning, Allah will aid the believers against them,
4And He is the Hearer, the Kncrwer Allah said,
4The Sibghah of Allah). Ad-Dahhak said that Ibn ‘Abbas
commented, “The religion of Allah. ” |1 ' This Tafsir was also
reported of Mujahid, Abu Al-'Aliyah, ‘Ikrimah, Ibrahim, Al-
Hasan, Qatadah, Ad-Dahhak, ‘Abdullah bin Kathlr, ‘Atiyah Al-
‘Awfi, Ar-Rabl‘ bin Anas, As-Suddi and other scholars.* 2 ' The
Ayah,
4 Allah’s Fitrah (i.c. Allah's Islamic Monotheism)) (30:30) directs
Muslims to, “Hold to it."
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4
Ibn Abi Hatim 1 :402.
* 2 * Ibn Abi Hatim 1 :403 .
414
Tafsir Ibn Kathir
4139. Say (O Muhammad jfe to the Jews and CJtristians),
" Dispute you with us about Allah while He is our Lord and
your Lord? And we are to be rewarded for our deeds and you
for your deeds. And we are sincere to Him (i.e. we worship
Him alone and none else, and we obey His orders).”}
4140. Or say you tlmt Ibrahim, Ismail, Ishaq, Ya'qub and Al-
Asbdt, were Jews or Christians? Say, "Do you know better or
does Allah? And who is more unjust than he who conceals the
testimony he has from Allah? And Allah is not unaware of
what you do."}
4141. That loas a nation zoho has passed away. They shall
receive the reward of what they earned, and you of what you
earn. And you will not be asked of what they used to do.}
Allah directed His Prophet to pre-empt the arguments with
the idolators:
4$ 4 $}
4Say (0 Muliammad ag to the Jews and Christians), "Dispute you
xvith us about Allah} meaning, “Do you dispute with us regarding
the Oneness of Allah, obedience and submission to Him and in
avoiding His prohibitions,
WJ Jr* JT
4whilc He is our Lord and your Lord?} meaning, He has full
control over us and you, and deserves the worship alone
without partners.
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4And we are to be rewarded for our deeds and you for your deeds.}
meaning, we disown you and what you worship, just as you
disown us. Allah said in another Ayah,
4 ' *' .
4And if they belie you, say : "For me are my deeds and for you
are your deeds! You are innocent of what I do, and I am
innocent of zvhat you do!”} (10:41), and,
415
Surah 2. Al-Baqarah (125 - 149 ) (Part-1)
4$o if they dispute with you (Muhammad sg) say: "I have
submitted myself to Allah (in Islam), and (so have) those who
follozo me") (3:20). Allah said about Ibrahim,
j js
c
iHis people disputed with him. He said: “Do you dispute with
me concerning Allah ") (6:80), and,
4 I? j) ^'4
i/oh ho/ looked at him toho disputed with Ibrahim about
his Lord ( Allah )?) (2:258). He said in this honorable Ayah,
4And we are to be rewarded for our deeds azid you for your deeds.
And we are sincere to Him .) meaning, “We disown you just as
you disown us,”
4^4 ;i
4And we are sincere to Him), in worship and submission.
Allah then criticized them in the claim that Ibrahim, the
Prophets who came after him and the Asbat were following
their religion, whether Judaism or Christianity. Allah said,
f pk
4Say, “Do you know better or does Allah?") meaning, Allah has
the best knowledge and He stated that they were neither Jews,
nor Christians. Similarly, Allah said in the Ayah,
ilbrahim was neither a Jezv nor a Christian, but he zvas a true
Muslim Hanifa (to worship none but Allah alone) and he zvas
iwt of Al-Mushrikfn) (3:67) and the following Ayat. Allah
also said,
4And who is more unjust than he who conceals the testimony he has
from Allah?) (2:140). Al-Hasan Al-Basri said, “They used to
recite the Book of Allah He sent to them that stated that the
true religion is Islam and that Muhammad jg is the Messenger
416
Tafsir Ibn Kathir
of Allah. Their Book also stated that Ibrahim, Ismail, Ishaq,
Ya'qub and the tribes were neither Jews, nor Christians. They
testified to these facts, yet hid them from the people. Allah’s
statement,
ii'
iAnd Allah is not unaware of what you do$, is a threat and a
warning that His knowledge encompasses eveiy one’s deeds,
and He shall award each accordingly. Allah then said,
Is iil
iThat was a nation who has passed away meaning, existed before
you,
i)zt a irr c
iThey shall receive the reward of what they earned, and you of what
you eam.$ meaning, they bear their deeds while you bear yours,
iAnd you will not be asked of what they used to do)> meaning, the
fact that you are their relatives will not suffice, unless you
imitate their good deeds. Further, do not be deceived by the
fact that you are their descendants, unless you imitate them in
obeying Allah’s orders and following His Messengers who were
sent as wamers and bearers of good news. Indeed, whoever
disbelieves in even one Prophet, will have disbelieved in all the
Messengers, especially if one disbelieves in the master and
Final Messenger from Allah, the Lord of the worlds, to all
mankind and the Jinns. May Allah’s peace and blessings be on
Muhammad sg and the rest of Allah’s Prophets.
Surah 2. Al-Baaarah (125 - 149 ) (Part- 2
417
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4142. The fools
(idolator s ,
hypocrites, and
Jews) among the
people will say:
"What has turned them (Muslims) from their Qiblah [prayer
direction (towards Jerusalem)] to which they used to face in
prayer” Say (O Muhammad sg): "To Allah belong both, east
and the west. He guides whom He wills to the straight way."}
4143 . Thus We have made you [true Muslims — real believers
of Islamic Monotheism, true followers of Prophet Muhammad
M and his Sunnah (legal ways)], a Wasat (just and the best)
nation, that you be witnesses over mankind and the Messenger
(Muhammad 3g) be a witness over you. And We made the
Qiblah which you used to face, only to test those who followed
the Messenger (Muhammad from those who would turn on
their heels (i.e., disobey the Messenger). Indeed it was great
(heavy, difficult) except for those whom Allah guided. And
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Surah 2. Al-Baaarah (125 - 149) ( Part-2 )
419
4 Verily, We have seen the turning of your (Muhammad's) face
toioards the heaven. Surely, We shall turn you to a Qiblah
(prayer direction) that shall please you, so turn your face in the
direction of Al-Masjid Al-Hardm (at Makkalt ).} (2:144)
A man from among the Muslims then said, “We wish we
could know about those among us who died before the Qiblah
was changed (i.e., towards Makkah) and also about our own
prayers, that we had performed towards Bayt Al-Maqdis.”
Allah then revealed:
4And Allah would never make your faith (prayers) to be lost.$
(2:143)
The fools among the people, meaning the People of the
Scripture (Jews and Christians), said, “What made them
change the former Qiblah that they used to face?” Allah then
revealed:
4The fools (idolators, hypocrites, and Jeios) among the people
will say... $
until the end of the Ayah. ll]
‘Ali bin Abu Talhah related that Ibn ‘Abbas said: When
Allah’s Messenger jg migrated to Al-Madlnah, Allah
commanded him to face Bayt Al-Maqdis (Jerusalem). The Jews
were delighted then. Allah’s Messenger jfe faced Jerusalem for
over ten months. However, he liked (to offer prayer in the
direction of) Prophet Ibrahim’s Qiblah (the Ka'bah in Makkah)
and used to supplicate to Allah and kept looking up to the sky
(awaiting Allah’s command in this regard). Allah then revealed:
4 & &&
4 turn your faces (in prayer) in that direction
meaning, its direction. The Jews did not like this change and
said, “What made them change the Qiblah that they used to
face (meaning Jerusalem)?” Allah revealed:
111 Al-Qurtubi 3:133.
420
Tafsir Ibn Kathir
iSay (O Muhammad : "To Allah belong both, east and the
west. He guides whom He wills to the straight way
There are several other Ahadith on this subject. In summary,
Allah’s Messenger sg was commanded to face Bayt Al-Maqdis
(during the prayer) and he used to offer prayer towards it in
Makkah between the two comers (of Ka'bah ), so that the
Ka‘bah would be between him and Bayt Al-Maqdis8. When the
Prophet jg migrated to Al-Madinah, this practice was no longer
possible; then Allah commanded him to offer prayer towards
Bayt Al-Maqdis, as Ibn Abbas and the majority of the scholars
have stated.
Al-Bukhari reported in his Sahih that the news (of the
change of Qiblah) was conveyed to some of the Ansar while
they were performing the ‘Asr (Afternoon) prayer towards Bayt
Al-Maqdis, upon hearing that, they immediately changed their
direction and faced the Ka'bah . |2 '
It is reported in the Sahihayn (Al-Bukhari & Muslim) that
Ibn ‘Umar narrated: While the people were in Quba’ (Mosque)
performing the Fajr (Dawn) prayer, a man came and said, “A
(part of the) Qur’an was revealed tonight to Allah’s Messenger
jg and he was commanded to face the Ka'bah. Therefore, face
the Ka'bah. They were facing Ash-Sham, so they turned
towards the Ka‘bahP ]
These Hadiths prove that the Nasikh (a Text that abrogates a
previous Text) only applies after one acquires knowledge of it,
even if the Nasikh had already been revealed and announced.
This is why the Companions mentioned above were not
commanded to repeat the previous ‘Asr, Maghrib and ‘Isha’
prayers (although they had prayed them towards Jerusalem
after Allah had changed the Qiblah). Allah knows best.
When the change of Qiblah (to Ka'bah in Makkah) occurred,
those inflicted with hypocrisy and mistrust, and the
disbelieving Jews, both were led astray from the right guidance
and fell into confusion. They said:
9 ? $ & * & u>
111 At-Tabari 3:138.
I 2 ' Al-Bukhari no. 399. These people were from the tribe of Banu
Salamah .
131 Fath Al-B&ri 8 :24 , and Muslim 1 :375 .
421
Surah 2. Al-Baqarah (125 - 149) (Part-2)
iWhat has turned them (Muslims) from their Qiblah to which
they used to face in prayer. ^
They asked, “What is the matter with these people (Muslims)
who one time face this direction (Jerusalem), and then face
that direction (Makkah)?” Allah answered their questions when
He stated:
iSay (O Muliammad jg); "To Allah belong both, east and the
west .
meaning, the command, the decision and the authority are for
Allah Alone. Hence:
4 ... so wherever you turn (yourselves or your faces) there is the
Face of Allah (and He is High above, over His Throne).}
(2:115),
and:
4?*^ J*'* ie jf l$j \jy o' 'Jf Jj’4
4 It is not Al-Birr (piety, righteousness) that you turn your
faces towards east and (or) west (in prayers); but Al-Birr is the
one who believes in Allah.} (2:177)
This statement means, the best act is to adhere to Allah’s
commands. Hence, wherever He commands us to face, we
should face. Also, since obedience requires implementing
Allah’s commands, if He commands us every day to face
different places, we are His servants and under His disposal,
and we face whatever He orders us to face. Certainly, Allah’s
care and kindness towards His servant and Messenger,
Muhammad sg, and certainly, his Ummah (Muslim nation) is
profoundly great. Allah has guided them to the Qiblah of
(Prophet) Ibrahim - Allah’s Khalil (intimate friend). He has
commanded them to face the Ka'bah, the most honorable
house (of worship) on the face of the earth, which was built by
Ibrahim Al-Khalll in the Name of Allah, the One without a
partner. This is why Allah said afterwards:
422
Tafsir Ibn Kathir
iSay (O Muhammad jg) : "To Allah belong both, east and the
west. He guides whom He wills to the straight way . ”)
Imam Ahmad reported that ‘A’ishah (the Prophet’s wife) said
that Allah’s Messenger jg said about the People of the
Scripture (Jews and Christians):
l^J <3)1 Ulift ^1 ^ LlJ p 6 jj_Jj V j*4<! D
U>- l5J}S l _JUj t#J ill Ulii l iiliJl 14 ^ Ijbi}
I
“They do not envy us for a matter more than they envy us for
Jumu'ah (Friday) to which Allah has guided us and from which
they were led astray; for the (true) Qiblah to which Allah has
directed us and from which they were led astray ; and for our
saying 'Amin' behind the Imam (leader of the prayer) .»•*•
The Virtues of Muhammad's Nation
Allah said:
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iThus We have made you [true Muslims], a Wasat (just) (and
the best) nation, that you be witnesses over mankind and the
Messenger (Muhammad jg) be a witness over you.)
Allah stated that He has changed our Qiblah to the Qiblah of
Ibrahim and chose it for us so that He makes us the best
nation ever. Hence, we will be the witnesses over the nations
on the Day of Resurrection, for all of them will then agree
concerning our virtue. The word Wasat in the Ayah means the
best and the most honored. Therefore, saying that (the
Prophet’s tribe) Quraysh is in the Wasat regarding Arab tribes
and their areas, means the best. Similarly, saying that Allah’s
Messenger was in the Wasat of his people, means he was
from the best subtribe. Also, 'Asr, the prayer that is described
as Wusfa’ (a variation of the word Wasat), means the best
prayer, as the authentic collections of Ahadith reported. Since
Allah made this Ummah (Muslim nation) the Wasaf, He has
endowed her with the most complete legislation, the best
m
Ahmad 6 :134.
423
Surah 2 . Al-Baqarah (125 - 149) ( Part-2 )
Manhaj (way, method, etc.,} and the clearest Madhhab
(methodology, mannerism, etc). Allah said:
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4He has chosen you (to convey His Message of Islamic
Monotheism to mankind), and has not laid upon you in religion
any hardship : it is the religion of your father Ibrahim . It is He
(Allah) Who has named you Muslims both before and in this
(the Qur'an), that the Messenger (Muhammad may be a
zvitness over you and you be zvitnesses over mankind !} (22:78)
Moreover, Imam Ahmad reported that Abu Said narrated:
Allah’s Messenger m said:
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«Nh/i zai// be called on the Day of Resurrection and will be
asked, 'Have you conveyed (the Message)?’ He zvill say, 'Yes.'
His people zvill be summoned and asked, 'Has Nuh conveyed
(the Message) to you?' They zvill say, 'No zvamer came to us
and no one (Prophet) zoas sent to us.' Niih zvill be asked, 'Who
testifies for you?’ He zvill say, 'Muhammad and his Ummah.' »
This is why Allah said:
iThus We have made you a Wasat nation. 4
The Prophet sg said;
'‘The Wasat means the ‘Adi (just). You zvill be summoned to
testify that Niih has conveyed (his Message), and 1 zvill attest to
your testimony V 11
It was also recorded by Al-Bukhari, At-Tirmidhi, An-Nasa’i
and Ibn Majah. 121
111 Ahmad 3:32.
121 Path Al-Bari 8 :21, Tuhfat Al-Ahwadhi 8 :297, An-Nasal in Al-Kubra
6 :292 , and Ibn Majah 2 : 1432 .
424
Tafsir Ibti Kathir
Imam Ahmad also reported that Abu Said Khudri narrated:
Allah’s Messenger sfe said:
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ji U^>li LLj U*b*- : :jUu»
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«T7ie Prophet would come on the Day of Resurrection with two
or more people (his only following!), and his people would also
be summoned and asked, 'Has he (their Prophet) conveyed (tlte
Message) to you?' They would say, ‘No.’ He would be asked,
'Have you conveyed (the Message) to your people?’ He would
say, 'Yes.' He would be asked. Who testifies for you?’ He
would say, 'Muhammad and his Ummah.' Muhammad and his
Ummah would then be summoned and asked, 'Has he conveyed
(the Message) to his people?' They would say, 'Yes.' They
would be asked, Wlto told you that?' They would say, 'Our
Prophet (Muhammad) came to us and told us that the
Messengers have conveyed (their Messages)
Hence Allah’s statement:
iThus We have made you a Wasat nation. $
He said, “(meaning) the ‘Adi, ’ (he then continued reciting the
Ayah):
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iThus We have made you, a just (and the best) nation, that
you be witnesses over mankind and the Messenger (Muhammad
ig) be a witness over you.y li]
Furthermore, Imam Ahmad reported that Abul-Aswad
narrated: I came to Al-Madinah and found that an epidemic
had broken out that caused many fatalities. I sat next to
m
Ahmad 3 :58.
425
Surah 2. Al-Baqarah (125 - 149) (Part-2)
‘Umar bin Al-Khattab once when a funeral procession started
and the people praised the dead person. “Umar said, “Wajabat
(it will be recorded as such), Wajabati” Then another funeral
was brought forth and the people criticized the dead person.
Again, TJmar said, “Wajabat.” Abul-Aswad asked, “What is
Wajabat, O Leader of the faithful?” He said, “I said just like
Allah’s Messenger jg had said:
:Jli hJuu : Jli iL jl aJ ^ 1 IXjU
« Arty Muslim for whom four testify that he was righteous, then
Allah will enter him into Paradise.' We said, 'Wluit about
three?' He said, 'And three.' We said, ‘And two?' He said,
'And two.' We did not ask him about (the testimony) of one
(believing) person .»”’ 11
This was also recorded by Al-Bukhari, At-Tirmidhi, and An-
Nasa’i . 121
The Wisdom behind changing the Qiblah
Allah then said:
OIJ
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iAnd We made the Qiblah ( prayer direction towards Jerusalem)
which you used to face, only to test those who followed the
Messenger (Muhammad jg) from those who ivould turn on
their heels (i.e., disobey the Messenger). Indeed it was great
(heavy, difficult) except for those whom Allah guided >
Allah states thus: We have legislated for you, O
Muhammad, facing Bayt Al-Maqdis at first and then changed
it to the Ka'bah so as to find who will follow and obey you and
thus face whatever you face.
4 ... from those who would turn on their heels. $
111 Ahmad 1:21.
* 2 * Fath Al-Bari 3 :27 1 , Tuhfat Al-Ahwadhi 4 : 166 , and An-Nasa’i 4:51.
426
Tafsir Ibn Kathir
meaning, reverts from his religion. [Allah then said:]
ilndeed it was great (heavy, difficult)}
The Ayah indicates that changing the Qiblah from Bayt Al-
Maqdis to the Ka'bah is heavy on the heart, except for
whomever Allah has rightly guided their hearts, who believe in
the truth of the Messenger jfe with certainty and that whatever
he was sent with is the truth without doubt. It is they who
believe that Allah does what He wills, decides what He wills,
commands His servants with what He wills, abrogates any of
His commands that He wills, and that He has the perfect
wisdom and the unequivocal proof in all this. (The attitude of
the believers in this respect is) unlike those who have a disease
in their hearts, to whom whenever a matter occurs, it causes
doubts, just as this same matter adds faith and certainty to the
believers. Similarly, Allah said:
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}And whenever there comes down a Surah (chapter from the
Qur'an), some of them (hypocrites) say: “ Which of you has had
his faith increased by it?" As for those who believe, it has
increased their faith, and they rejoice. But as for those in whose
hearts is a disease (of doubt, disbelief and hypocrisy), it will add
doubt and disbelief to their doubt and disbelief; and they die
while they are disbelievers.} (9:124, 125)
and:
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iAnd We send down of the Qur'an that which is a healing and
a mercy to those who believe, and it increases the wrongdoers in
nothing but loss.} (17:82)
Certainly, those who remained faithful to the Messenger jg,
obeyed him and faced whatever Allah commanded them,
without doubt or hesitation, were the leaders of the
Companions. Some scholars stated that the Early Migrants
427
Siirah 2. Al-Baqarah (125 - 149 ) ( Part-2 )
(who migrated with the Prophet sis from Makkah to Al-Madlnah)
and Ansar (the residents of Al-Madlnah who gave aid and
refuge to both the Prophet s§ and the Migrants) were those who
offered prayers towards the two Qiblah (Bayt Al-Maqdis and
then the Ka'bah).
Al-Bukhari reported in the explanation of the Ayah (2:143)
that Ibn Umar narrated: While the people were performing the
Fajr (Dawn) prayer in the Quba’ Mosque, a man came and
said, “Qur’an was revealed to the Prophet and he was
ordered to face the Ka'bah. Therefore, face the Ka'bah .” They
then faced the Ka'bah J 1 ' Muslim also recorded it.* 2 '
At-Tirmidhi added that they were performing Ruku' (bowing
down in prayer), and then changed the direction (of the
Qiblah) to the Ka'bah while still bowing down.* 3 ' Muslim
reported this last narration from Anas.' 4 ' These Hadiths all
indicate the perfect obedience the Companions had for Allah
and His Messenger and their compliance with Allah’s
commandments, may Allah be pleased with them all.
Allah said:
iAnd Allah would never make your faith (prayers) to be lost.}
meaning, the reward of your prayers towards Bayt Al-Maqdis
before would not be lost with Allah. It is reported in Sahih that
Abu Ishaq As-Sabi*y related that Bara’ narrated: “The people
asked about the matter of those who offered prayers towards
Bayt Al-Maqdis and died (before the Qiblah was changed to
Ka'bah). Allah revealed:
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iAnd Allah would never make your faith (prayers) to be lost.}”
It was also recorded by At-Tirmidhi from Ibn ‘Abbas, and At-
Tirmidhi graded it Sahih.' 5 '
Ibn Ishaq reported that Ibn ‘Abbas narrated:
111 Path Al-Bari 8:22.
,2 ' Muslim 1 :375 .
* 3 ' Tuhfat Al-Ahwadhi 8 :300 .
141 Muslim 1 :375 .
,S| Fath Al-Bari 8 :20 , Tuhfat Al-Ahwadhi 8 :300 .
iAnd Allah would never make your faith to be lost >
entails: Your (prayer towards) the first Qiblah and your
believing your Prophet and obeying him by facing the second
Qiblah; He will grant you the rewards for all these acts.
Indeed,
ccldlt a»t
iTruly, Allah is full of kindness, the Most Merciful towards
mankind. yW
Furthermore, it is reported in the Sahlh that Allah’s
Messenger saw a woman among the captives who was
separated from her child. Whenever she found a boy (infant)
among the captives, she would hold him close to her chest, as
she was looking for her boy. When she found her child, she
embraced him and gave him her breast to nurse. Allah’s
Messenger jg said:
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“Do you think that this woman would willingly throw her son
in the fire ?» They said, “No, O Messenger of Allah!” He
said, “By Allah! Allah is more merciful with His servants than
this woman with her son.» (21
j y ■*•»'' Jjt I4 .'Yt' j
m iS sm iff c<i; & faz pijZ ij> 2% u ixj ‘gai
iif lij
il44. Verily, We have seen the turning of your (Muhammad's)
face towards the heaven . Surely, We shall turn you to a Qiblah
(prayer direction) that slmll please you, so turn your face in the
direction of Al-Masjid Al-Hardm (at Makkah). And wheresoever
you people are, turn your faces (in prayer) in that direction.
Certainly, the people who were given the Scripture (i.e., Jews
111 Ibn Abi Hatim 1 :99.
121 Muslim 4:2109.
429
Surah 2. Al-Baqarah (125 - 149) (Part-2)
and Christians) know well that, that (your turning towards the
direction of the Ka'bah at Makkah in prayers) is the truth from
their Lord. And Allah is not unaware of what they do}.
The First Abrogation in the Qur’an was about the Qiblah
‘Ali bin Abu Talhah related that Ibn ‘Abbas narrated: The
first abrogated part in the Qur'an was about the Qiblah. When
Allah’s Messenger jg; migrated to Al-Madinah, the majority of
its people were Jews, and Allah commanded him to face Bayt
Al-Maqdis. The Jews were delighted then. Allah’s Messenger jg
faced it for ten and some months, but he liked to face the
Qiblah of Ibrahim (Ka'bah in Makkah). He used to supplicate to
Allah and look up to the sky (awaiting Allah’s command). Allah
then revealed:
4 AfLj £& lift
iVerily, We have seen the turning of your (Muhammad's) face
towards the heaven}, until,
itum your faces (in prayer) in that direction. }
The Jews did not like this ruling and said:
A i i# $ pi * &
i“What has turned them (Muslims) from their Qiblah (prayer
direction) to which they used to face in prayer." Say (O
Muhammad), "To Allah belong both, east and the zvest."}
(2: 142)* 11
Allah said:
'jly Cp}
i... so wherever you turn (yourselves or your faces) there is the
Face of Allah} (2:115),
and:
}And We made the Qiblah (prayer direction towards Jerusalem)
111 Ibn Abi Hatim 1 :103.
430
Tafsir Ibn Kathir
zohicli you used to face, only to test those who fbllozved the
Messenger (Muhammad $g) from those ivho would turn on
their heels (i.e., disobey the Messenger ).} (2:143)
Is the Qiblah the Ka'bah itself or its General Direction?
Al-Hakim related that ‘Ali bin Abu Talib said:
4 ... so turn your face in the direction of Al-Masjid Al-Hardm
(at Makkah ).} means its direction.” 11 '
Al-Hakim then commented that the chain of this narration is
authentic and that they (i.e., Al-Bukhari and Muslim) did not
include it in their collections.
This ruling concerning the Qiblah is also the opinion of Abu
Al-‘Aliyah, Mujahid, Ikrimah, Said bin Jubayr, Qatadah, Ar-
Rabl‘ bin Anas and others.' 2 '
Allah’s Statement:
4And wheresoever you people are, turn your faces (in prayer)
in that direction $
is a command from Allah to face the Ka'bah from wherever
one is on the earth: the east, west, north or south. The
exception is of the voluntary prayer {Nafl) while one is
traveling, for one is allowed to offer it in any direction his body
is facing, while his heart is intending the Ka'bah. Also, when
the battle is raging, one is allowed to offer prayer, however he
is able. Also, included are those who are not sure of the
direction and offer prayer in the wrong direction, thinking that
it is the direction of the Qiblah, because Allah does not burden
a soul beyond what it can bear.
The Jews had Knowledge that the (Muslim) Qiblah
would later be changed
Allah stated that:
''' Al-Mustadrak 2 :269 .
121 IbnAbiHatim 1:107-109.
431
Siirah 2 . Al-Baqarah (125 - 149) ( Part-2 )
^Certainly, the people who were given the Scripture (i.e., Jews
and the Christians) know well that, that (your turning towards
the direction of the Ka'bah at Makkah in prayers) is the truth
from their Lord. }
This Ayah means: The Jews, who did not like that you
change your Qiblah from Bayt Al-Maqdis, already knew that
Allah will command you (O Muhammad) to face the Ka'bah.
The Jews read in their Books their Prophets' description of
Allah’s Messenger and his Ummah, and that Allah has
endowed and honored him with the complete and honorable
legislation. Yet, the People of the Book deny these facts because
of their envy, disbelief and rebellion. This is why Allah
threatened them when He said:
ui jii \*j}
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}And Allah is not unaware of what they do.}
Lj ctlSlj [)A^j U ij» uf
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4245. And even i/ you were to bring to the People of the
Scripture (Jews and Christians) all the Aydt (proofs, evidences,
verses, lessons, signs, revelations, etc.), they ivould not follow
your Qiblah (prayer direction), nor are you going to follow their
Qiblah. And they will not folloiv each other's Qiblah. Verily, if
you folloiv their desires after that which you have received of
knoioledge (from Allah), then indeed you ivill be one of the
wrongdoers.}
The Stubbornness and Disbelief of the Jews
Allah describes the Jews’ disbelief, stubbornness and
defiance of what they know of the truth of Allah’s Messenger
jg, that if the Prophet jg brought forward every proof to the
truth of what he was sent with, they will never obey him or
abandon following their desires. In another instance, Allah said:
432
Tafsir Ibn Kathir
iTruhj, those, against
whom the Word (wrath)
of your Lord has been
justified, will not be-
lieve. Even if every sign
should come to them,
until they see the pain-
ful torment.} (10:96,
97)
This is why Allah
said here:
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4And even if you were
to bring to the People of
the Scripture (Jews and
Christians) all the Ay at
(proofs, evidences,
verses, lessons, signs,
revelations, etc.), they
would not follow your
Qiblah (prayer
direction)}.
Allah’s statement:
4 . . .nor are you going to folloio their Qiblah $>,
indicates the vigor with which Allah’s Messenger jg
implements what Allah commanded him. Allah’s statement also
indicates that as much as the Jews adhere to their opinions
and desires, the Prophet sg adheres by Allah’s commands,
obeying Him and following what pleases Him, and that he
would never adhere to their desires in any case. Hence, praying
towards Bayt Al-Maqdis was not because it was the Qiblah of
the Jews, but because Allah had commanded it. Allah then
warns those who knowingly defy the truth, because the proof
against those who know is stronger than against other people.
This is why Allah said to His Messenger jg and his Ummah:
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Surah 2 . Al-Baqarah (125 - 149 ) (Part-2)
433
13 JLUf ^ li \Zr U :
4 Verily, if you follow their desires after that which you have
received of knoivledge (from Allah), then indeed you will be one
of the wrongdoers .}
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4146. Tltose to whom We gave the Scripture (]ews and
Christians) recognise him (Muhammad sg or the Ka'bah at
Makkalt) as they recognize their sons. But verily, a party of
them conceal the truth while the y kncnv it - [i.e., the qualities
of Muhammad ig ivhich are written in the Tazvrah and the
Injtt }.
4147. This is) the truth from your Lord. So be you not one of
those who doubt}.
The Jews know that the Prophet sfe is True, but they
hide the Truth
Allah states that the scholars of the People of the Scripture
know the truth of what Allah’s Messenger sg was sent with,
just as one of them knows his own child, which is a parable
that the Arabs use to describe what is very apparent. Similarly,
in a Hadith, Allah’s Messenger jg said to a man who had a
youngster with him:
Aj AJJ l (J ) U a i . J ^ ^ IJUi , *<L< 1 ®
“/s this your so»?» He said, “Yes, O Messenger of Allah! 1
testify to this fact.” Allah’s Messenger jg said:
«a1Ip j-yj Yj villi* Y <>\ lit®
«Well, you ivould not transgress against him nor would he
transgress against
According to Al-Qurtubi, it was narrated that ‘Umar said to
‘Abdullah bin Salam (an Israelite scholar who became a
Muslim), “Do you recognize Muhammad as you recognize your
111 Ahmad 4: 163.
434
Tafsir Ibn Kathir
own son?” He replied, “Yes, and even more. The Honest One
descended from heaven on the Honest One on the earth with
his (i.e., Muhammad’s) description and I recognized him,
although I do not know anything about his mother’s story.” 1 11
Allah states next that although they had knowledge and
certainty in the Prophet sg, they still:
4> conceal the truth.}
The Ayah indicates that they hide the truth from the people,
about the Prophet 3 §, that they find in their Books,
ids&i fa}
iwhile they knmv it.} Allah then strengthens the resolve of His
Prophet ag and the believers and affirms that what the Prophet
jg came with is the truth without doubt, saying:
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4(Tltis is) the truth from your Lord. So be you not one of those
who doubt.}
S jfc* ot: ij,jG u 4 ?
4148. For every nation there is a direction to which they face
(in their prayers). So hasten tozoards all that is good.
Wheresoever you may be, Allah will bring you together (on the
Day of Resurrection). Truly, Allah is able to do all things.}
Every Nation has a Qiblah
Al-‘Awfi reported that Ibn ‘Abbas said:
4For every nation there is a direction to which they face (in
their prayers)}
“This talks about followers of the various religions. Hence,
every nation and tribe has its own Qiblah that they choose,
Al-Qurtubi 2 :163 .
435
S urah 2. Al-Baqarah (150 - 174) (Part-2)
while Allah’s appointed Qiblah is what the believers face. ’’I' 1
Abul-‘Aliyah said, “The Jew has a direction to which he
faces (in the prayer). The Christian has a direction to which he
faces. Allah has guided you, O (Muslim) Ummah, to a Qiblah
which is the true Qiblah ,”* 21 This statement was also related
to Mujahid, ‘Ata’ Ad-Dahhak, Ar-RabT bin Anas, As-Suddi, and
others.’ 31
This last Ayah is similar to what Allah said:
z 4 $3 # jdue a iit sl
4 To each among you, We have prescribed a law and a clear
way. If Allah had willed, He would have made you one nation,
but that (He) may test you in what He has given you; so
compete in good deeds. The return of you (all) is to Allah.}
(5:48)
In the Ayah (2:148), Allah said:
A.'j.f* ;isr jf & 5) 'A-i- Jilt iyjZS U '$}
4 Wheresoever you may be, Allah will bring you together (on
the Day of Resurrection). Truly, Allah is able to do all things .}
meaning: He is able to gather you from the earth even if your
bodies and flesh disintegrated and scattered.
L«j lit J j»«li j.\ yd* jji cJLJ
u £~»-j i J' ^ .'a.ojtlju J* 1 "
i&z * tik ysi ^ ^
4149. And from wheresoever you start forth (for prayers), turn
your face in the direction of Al-Masjid Al-Hardm (at Makkah),
that is indeed the truth from your Lord. And Alla h is not
unaware of what you do.}
4150. And from wheresoever you start forth (for prayers), turn
111 At-Jabari 3:193.
’ 2 ’ Ibn Abi Hatim 1 :121 .
* 3 ’ Ibn Abi Hatim 1:121-122.
436
Tafsir Ibn Kathir
your face in the direction of Al-Masjid Al-Haram (at Makkah),
and wheresoever you are , turn your faces towards it (when you
pray) so that men may have no argument against you except
those of them that are wrongdoers, so fear them not, but fear
Me! - And so that I may complete My blessings on you and
that you may be guided.)
Why was changing the Qiblah mentioned thrice?
This is a third command from Allah to face Al-Masjid Al-
Haram (the Sacred Mosque) from every part of the world
(during prayer). It was said that Allah mentioned this ruling
again here because it is connected to whatever is before and
whatever is after it. Hence, Allah first said:
y ^ / •/ // # ✓ J ^ # t ^ v
i Verily, We have seen the turning of your (Muhammad's) face
toioards the heaven. Surely, We shall turn you to a Qiblah
(prayer direction) that shall please you) (2:144), until:
*( lie. Jiytf Uj p-fcd OylLd w AC ii
iCertainly, the people who were given the Scripture (i.e., feius
and the Christians) knozv well that, that (your turning towards
the direction of the Ka'bah at Makkah in prayers) is the truth
from their Lord. And Allah is not unaware of what they do.)
(2:144)
Allah mentioned in these Ayat His fulfillment of the Prophet’s
wish and ordered him to face the Qiblah that he liked and is
pleased with. In the second command, Allah said:
tit eUj ^ A A*-* e.- jti)
/ ">«*•£ . •'S’
iAnd from wheresoever you start forth (for prayers), turn your
face in the direction of Al-Masid Al-Haram that is indeed the
truth from your Lord. And Allah is not unaware of what you
do.)
Therefore, Allah states here that changing the Qiblah is also
the truth from Him, thus upgrading the subject more than in
the first Ayah, in which Allah agreed to what His Prophet
Surah 2. Al-Baqarah ( 150 - 174 ) ( Part-2 )
437
had wished for. Thus Allah states that this is also the truth
from Him that He likes and is pleased with. In the third
command, Allah refutes the Jewish assertion that the Prophet
M faced their Qiblah, as they knew in their Books that the
Prophet gg will later on be commanded to face the Qiblah of
Ibrahim, the Ka'bah. The Arab disbelievers had no more
argument concerning the Prophet’s Qiblah after Allah
commanded the Prophet gg to face the Qiblah of Ibrahim, which
is more respected and honored, rather than the Qiblah of the
Jews. The Arabs used to honor the Ka'bah and liked the fact
that the Messenger gs was commanded to face it.
The Wisdom behind abrogating the Previous Qiblah
Allah said:
$...so that men may have no argument against you ^
Therefore, the People of the Book knew from the description
of the Muslim Ummah that they would be ordered to face the
Ka'bah. If the Muslims did not fit this description, the Jews
would have used this fact against the Muslims. If the Muslims
had remained on the Qiblah of Bayt Al-Maqdis, which was also
the Qiblah of the Jews, this fact could have been used as the
basis of argument by the Jews against other people.
Allah’s Statement:
irk iAi
4 . . .except those of them that are wrongdoers, $
indicates the Mushrikin (polytheists) of Quraysh. The reasoning
of these unjust persons was the unsound statement: “This
man (Muhammad) claims that he follows the religion of
Ibrahim! Hence, if his facing Bayt Al-Maqdis was a part of the
religion of Ibrahim, why did he change it?” The answer to this
question is that Allah has chosen His Prophet gg to face Bayt
Al-Maqdis first for certain wisdom, and he obeyed Allah
regarding this command. Then, Allah changed the Qiblah to the
Qiblah of Ibrahim, which is the Ka'bah, and he also obeyed
Allah in this command. He, obeys Allah in all cases and never
engages in the defiance of Allah even for an instant, and his
Ummah imitates him in this.
438
Tafsir Ibn Katlur
Allah said:
4... so fear them not, but fear Me!}
meaning: ‘Do not fear the doubts that the unjust, stubborn
persons raise and fear Me Alone.’ Indeed, Allah Alone deserves
to be feared.
Allah said:
4 & & &}
4... so that I may complete My blessings on you.}
This Ayah relates to Allah’s statement:
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4 . . .so that men may have no argument against you},
meaning: I will perfect My bounty on you by legislating for you
to face the Ka‘bah, so that the (Islamic) Shari’ah (law) is
complete in every respect. Allah said:
4c2fc2 -fJ&j}
4 . . .that you may be guided.},
meaning: To be directed and guided to what the nations have
been led astray from. We have guided you to it and preferred
you with it.’ This is why this Ummah is the best and most
honored nation ever.
4 1^5 S&5S %P <5 £ **46
4151. Similarly (to complete My blessings on you). We have
sent among you a Messenger (Muhammad ig) of your own,
reciting to you Our verses (the Qur'an) and purifying you, and
teaching you the Book (the Qur’an) and the Hikmah (i.e.,
Suntiah, Islamic laws and Fiqh - jurisprudence), and teaching
you that which you did not know.}
4152. Therefore remember Me (by praying, glorifying). I will
remember you, and be gratefid to Me (for My countless favors
on you) and never be ungrateful to Me.}
Surah 2. Al-Baqarah ( 150 - 174 ) (Part-2)
439
Muhammad's Prophecy is a Great Bounty from Allah
Allah reminds His believing servants with what He has endowed
them with by sending Muhammad as a Messenger to them,
reciting to them Allah’s clear Ayat and purifying and cleansing
them from the worst types of behavior, the ills of the souls and
the acts of JdhUiyyah (pre-Islamic era). The Messenger 3 § also
takes them away from the darkness (of disbelief) to the light (of
faith) and teaches them the Book, the Qur’an, and the Hikmah
(i.e., the wisdom), which is his Sunnah. He also teaches them
what they knew not. During the time of JdhUiyyah, they used
to utter foolish statements. Later on, and with the blessing of
the Prophet’s Message and the goodness of his prophecy, they
were elevated to the status of the Awliya’ (loyal friends of Allah)
and the rank of the scholars. Hence, they acquired the deepest
knowledge among the people, the most pious hearts, and the
most truthful tongues. Allah said:
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ilndeed, Allah conferred a great favor on the believers when He
sent among them a Messenger (Muhammad from among
themselves, reciting unto them His verses (the Qur’an), and
purifying them (from sins).} (3:164)
Allah also criticized those who did not give this bounty its
due consideration, when He said:
4 r J,* $ illi ijlje j) J fi\}
iHave you not seen those who have changed the favors of Allah
into disbelief (by denying Prophet Muhammad and his
Message of Islam), and caused their people to dwell in the house
of destruction?} (14:28)
Ibn ‘Abbas commented, “Allah’s favor means Muhammad.”* 11
Therefore, Allah has commanded the believers to affirm this
favor and to appreciate it by thanking and remembering Him:
^Therefore, remember Me. I will remember you, and be grateful
to Me, and never be ungrateful to Me.}
111 Al-Bukhari no . 3977.
440
Tafsir Ibn Kathir
Mujahid said that Allah’s statement:
4 Similarly (to complete My favor on yon), We have sent among
you a Messenger (Muhammad 0) of your own,$
means: Therefore, remember Me in gratitude to My favor. 11 '
Al-Hasan Al-Basri commented about Allah’s statement:
i pn
4 Therefore remember Me. I will remember you
“Remember Me regarding what I have commanded you and I
will remember you regarding what I have compelled Myself to
do for your benefit (i.e., His rewards and forgiveness).”' 2 '
An authentic Hadlth states:
Vl' • •" •• • ’-‘i-
r* J 1 - ^■r i CAJ
uAllah the Exalted said, 'Whoever mentions Me to himself,
then I will mention him to Myself; and whoever mentions Me
in a gathering, I will mention him in a better gathering ,»’ 13 '
Imam Ahmad reported that Anas narrated that Allah’s
Messenger said:
0 ) Jt J Je'J 11 3 * «»'
jlj - J~>- J -Jli A ~ iSsiyim Irt J J A?]**
jl j tlpU aJuu o^o Iplji Je j| j ilpljj
the Exalted said, ‘O son of Adam! If you mention Me to
yourself, I will mention you to Myself. If you mention Me in a
gathering, I will mention you in a gathering of the angels (or
said in a better gathering). If you draw closer to Me by a hand
span, I will draw closer to you by forearm's length. If you draw
closer to Me by a forearm's length, I will draiv closer to you by
an arm’s length . And if you come to Me walking, I will come
111 At-Tabari 3:210.
(2 ’ Ibn Abi Hatim 1 :141 .
131 FathAl-Bari 13:395.
441
Surah 2. Al-Baqarah (150 - 174) (Part-2)
J
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to you runnings.
Its chain is Sahih, it
was recorded by Al-
Bukhari. 111 Allah
said:
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4... and be grateful to
Me (for My countless
favors on you) and
never be ungrateful to
Me.}
In this Ayah, Allah
commands that He be
thanked and
appreciated, and
promises even more
rewards for thanking
Him. Allah said in
another Ayah:
od f$3j
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4 And (remember)
token your Lord proclaimed : "If you give thanks (by accepting
faith and worshipping none but Allah), I will give you more (of
My blessings); but if you are thankless (i.e., disbelievers),
verily, My punishment is indeed severe. $
Abu Raja’ Al-‘Utaridi said: ‘Imran bin Husayn came by us
once wearing a nice silken garment that we never saw him
wear before or afterwards. He said, “Allah’s Messenger jg said:
£JJ '-kij (_»!*• J>\ i&fi «5>l jji ilAj lit ^Ju\
t.xJ. Jit :¥Ja
“Those whom Allah has favored with a bounty, then Allah likes
111 Ahmad 3 : 138 , Path Al-Bdri 13 :52 1 .
442
Tafsir lbn Kathir
to see the effect of His bounty on His creation », or he said, “on
His servant” - according to Ruh (one of the narrators of
the Hadith)ff\
jSj! JJ ijJjii 'ij yrjitjcSli ^ IA^— ** !A*'* ^
Lj ^ :53j» L .Jit l _L Jk — ' ij
4153. O you who believe! Seek help in patience and As-Saldh
(the prayer). Truly, Allah is with As-Sabirin (the patient).}
4154. And say not of those who are killed in the way of Allah,
" They are dead." Nay, they are living, but you perceive (it)
not.}
The Virtue of Patience and Prayer
After Allah commanded that He be appreciated, He ordained
patience and prayer. It is a fact that the servant is either
enjoying a bounty that he should be thankful for, or suffering
a calamity that he should meet with patience. A Hadith states:
015 yojj oiii oi :*J \‘js- N) *tAt» ^
t-j \'fj- ois oLii o|j d
o Amazing is the believer, for whatever Allah decrees for him, it
is better for him! If he is tested with a bounty, he is gratefid for
it and this is better for him; and if he is afflicted with a
hardship, he is patient with it and this is better for Itim.^
Allah has stated that the best tools to help ease the effects
of the afflictions are patience and prayer. Earlier we mentioned
Allah’s statement:
4 ’ i ? ‘ -*\1 ^
4And seek help in patience and As-Saldh (the prayer) and tndy,
it is extremely heavy and hard except for Al-Khdshi'in [i.e., the
true believers in Allah]} (2:45)
There are several types of Sabr — patience: one for avoiding
the prohibitions and sins, one for acts of worship and
obedience. The second type carries more rewards than the first
I 1 * Ahmad 4 :438.
,2 > Muslim 4:2292.
443
Surah 2. Al-Baqarah (150 - 174) ( Part-2 )
type. There is a third type of patience required in the face of
the afflictions and hardships, which is mandatory, like
repentance.
‘Abdur-Rahman bin Zayd bin Aslam said, “ Sabr has two
parts: patience for the sake of Allah concerning what He is
pleased with (i.e., acts of worship and obedience), even if it is
hard on the heart and the body, and patience when avoiding
what He dislikes, even if it is desired. Those who acquire these
qualities will be among the patient persons whom Allah shall
greet (when they meet Him in the Hereafter; refer to Surat Al-
Ahzab 33:44), Allah willing.” 111
The Life enjoyed by Martyrs
Allah’s statement:
4“^ j* kyl y' Ssf* 4 CA
iAnd say not of those who are killed in the way of Allah, " They are
dead.” Nay, they are living indicates that the martyrs are alive
and receiving their sustenance.
Muslim reported in his Sahih :
* ■ •C>Jl t j~a>- Jb il ^1 jj\ jl®
liU : JUi Aijj e JjJl
Si |JL».{ iaxJ U LllixP I jSj J lijj Ij : I f lii ? j yw
Ijlj Ul# tlJia ... ^ ■ Ij
I/: ojs tij - ”s Ais jii ji L ~i j ; \21 uijji jijji ^J\
. a : ‘J'jL*- fs? Jyl* — ;S 1^1)1 tjlji
«T7ie sow/s 0 / f/ie martyrs are inside green birds and move about
in Paradise wherever they wish. Tlten, they take refuge in
lamps that are hanging under the Throne (of Allah). Your Lord
looked at them and asked them, "What do you wish for?' They
said, 'What more could we wish for while You have favored us
with what You have not favored any other of your creation?’ He
repeated the question again. When they realize lhal they will be
asked (until they answer), they said, “We wish that You send
(M
Ibn Abi Hatim 1:144.
Surah 2. Al-Baqarah (150 - 174) (Part-2)
445
surely, We shall try you till We test those who strive
hard (for the cause of Allah) and As-Sabirfn (the patient), and
We shall test your facts (i.e., the one zoho is a liar, and the one
who is truthful).} (47:31)
Hence, He tests them with the bounty sometimes and
sometimes with the afflictions of fear and hunger. Allah said
in another Ayah :
J-Q 111
4So Allah made it taste extreme of hunger (famine) and fear.}
(16:112)
The frightened and the hungry persons show the effects of
the affliction outwardly and this is why Allah has used here
the word ‘Libas’ (cover or clothes) of fear and hunger. In the
Ay at above, Allah used the words:
iwith something of fear, hunger,} meaning, a little of each.
Then (Allah said),
Sj oftj}
iloss of wealth, }
meaning, some of the wealth will be destroyed,
ij*%}
Olives} meaning, losing friends, relatives and loved ones to
death,
iattd fruits,} meaning, the gardens and the farms will not
produce the usual or expected amounts. This is why Allah said
next:
^j}
4but give glad tidings to As-Sdbirfn (the patient). }
He then explained whom He meant by ‘the patient’ whom He
praised:
446
Tafstr Ibti Kathir
5 4 j&}
4W7io, when afflicted with calamity, say: "Truly, to Allah we
belong and truly, to Him we shall return . "}
meaning, those who recite this statement to comfort
themselves in the face of their loss, know that they belong to
Allah and that He does what He wills with His servants. They
also know that nothing and no deed, even if it was the weight
of an atom, will be lost with Allah on the Day of Resurrection.
These facts thus compel them to admit that they are Allah’s
servants and that their return will be to Him in the Hereafter.
This is why Allah said:
... y . A* ", A_r-i\
Lit
iThey are those on whom are the Salawat (i.e., who are blessed
and will be forgiven) from their Lord, and (they are those who)
receive His mercy, >
meaning, Allah’s praise and mercy will be with them. Said bin
Jubayr added, “Meaning, safety from the torment.” 1 11
iand it is they who are the guided ones . TJmar bin Al-
Khattab commented: “What righteous things, and what a
great heights.
iThey are those on whom are the Salawat from their Lord, and
(they are those who) receive His mercy} are the two righteous
things.
iattd it is they who are the guided ones} are the heights. ” |21
The heights means more rewards, and these people will be
awarded their rewards and more.
111 Ibn Abi Hatim 1:158.
121 Al-Hakim 2:270.
447
Surah 2. Al-Baqarah (150 - 174) ( Part-2 )
The Virtue of asserting that We all belong to Allah,
during Afflictions
There are several Ahadith that mention the rewards of
admitting that the return is to Allah by saying:
#21 fyj k fy) 1
i"Truly, to Allah we belong and truly, to Him we shall
return. 'y
when afflictions strike. For instance, Imam Ahmad reported
that Umm Salamah narrated: Once, Abu Salamah came back
after he was with Allah’s Messenger jg and said: I heard
Allah’s Messenger jg recite a statement that made me
delighted. He said:
\j^-\
“Aj iIlJS Jii Slj 1 1$-; ijl es?
4No Muslim is struck with an affliction and then says Istirja ‘
when the affliction strikes, and then says : 'O Allah! Rezoard me
for my loss and give me what is better than it/ but Allah will
do just that.*
Umm Salamah said: So I memorized these words. When Abu
Salamah died I said Istitja.' and said: “O Allah! Compensate me
for my loss and give me what is better than it.” I then thought
about it and said, “Who is better than Abu Salamah?” When
my ‘Iddah (the period of time before the widow or divorced
woman can remarry) finished, Allah’s Messenger sg asked for
permission to see me while I was dyeing a skin that I had. I
washed my hands, gave him permission to enter and handed
him a pillow, and he sat on it. He then asked me for marriage
and when he finished his speech, I said, “O Messenger of Allah!
It is not because I do not want you, but I am very jealous and I
fear that you might experience some wrong mannerism from
me for which Allah would punish me. I am old and have
children.”
He said:
i yLJ\ U Ulj J y, Ail 14 -A-jj 1 — Sjji! I y y'ffs U tab
JUU* JU*JI jyi !j niLLil ^.ill -lii
448
Tafsir lbn Kathir
«As for the jealousy that you mentioned, Allah the Exalted will
remove it from you . As for your being old as you mentioned, I
lurve suffered what you have suffered. And for your having
children, they are my children too.»
She said, “I have surrendered to Allah’s Messenger.” Allah’s
Messenger sg married her and Umm Salamah said later, “Allah
compensated me with who is better than Abu Salamah: Allah’s
Messenger Muslim reported a shorter version of this
HadithJ 21
4fo'j-fo 'fofo iit oji Cto- fefo Jij 11^*
4158. Verily, As-Safd and Al-Marwah 131 are of the symbols of
Allah. So it is not a sin on him who performs Hajj or ‘Umrah
(pilgrimage) of the House to perform Tawaf between them. And
whoever does good voluntarily, then verily, Allah is All-
Recognizer, All-Knower
The Meaning of “it is not a sin” in the Ayah
Imam Ahmad reported that ‘Urwah said that he asked
‘A’ishah about what Allah stated:
J 0S4- Vi f c*R y. £* > JfL ot ip'ij
4 Verily, As-Safd and Al-Marwah (two mountains in Makkah)
are of the symbols of Allah . So it is not a sin on him who
performs Hajj or 'Umrah (pilgrimage) of the House (the Ka'balt
at Makkah) to perform the going (Tawaf) between them (As-Safa
and Al-Marwah). $
“By Allah! It is not a sin if someone did not perform Tawaf
around them.” ‘A’ishah said, “Worst is that which you said, O
my nephew! If this is the meaning of it, it should have read, It
l 1 ! Ahmad 4:27.
121 Muslim 2:633.
The names of the two small mountains that the pilgrims walk and
run between during the rites of 'Umrah.
449
Surah 2. Al-Baqarah ( 150 - 174) ( Part-2 )
is not a sin if one did not perform Tawaf around them.’
Rather, the Ayah was revealed regarding the Ansar, who
before Islam, used to assume Ihlal (or Ihram for Hajj) in the
area of Mushallal for their idol Manat that they used to
worship, Those who assumed Ihlal for Manat, used to hesitate
to perform Tawaf (going) between Mounts As-Safa and Al-
Marwah. So they (during the Islamic era) asked Allah’s
Messenger about it, saying, ‘O Messenger of Allah! During
the time of Jahiliyyah, we used to hesitate to perform Tawaf
between As-Safa and Al-Marwah.’ Allah then revealed:
4 Verily, As-Safa and Al-Marwah are of the symbols of Allah.
So it is not a sin on him who performs Hajj or 'Umrah of the
House to perform the going (Taiodf) between them.}”
‘A’ishah then said, “ Allah’s Messenger jg has made it the
Sunnah to perform Tawaf between them (As-Safa and Al-
Marwah), and thus, no one should abandon performing Tawaf
between them.”* 11 This Hadith is reported in the Sahihayn.
In another narration, Imam Az-Zuhri reported that TJrwah
said: Later on I (TJrwah) told Abu Bakr bin ‘Abdur-Rahman
bin Al-Harith bin Hisham (of ‘A’ishah’s statement) and he said,
“I have not heard of such information. However, I heard
learned men saying that all the people, except those whom
‘A’ishah mentioned, said, ‘Our Tawaf between these two hills
is a practice of Jahiliyyah.’ Some others among the Ansar
said, “We were commanded to perform Tawaf of the Ka‘bah,
but not between As-Safa and Al-Marwah.’ So Allah revealed:
at
iVerily, As-Safa and Al-Marwah are of the symbols of Allah. y
Abu Bakr bin ‘Abdur-Rahman then said, “It seems that this
verse was revealed concerning the two groups.” Al-Bukhari
collected a similar narration by Anas.
Ash-Shahi said, “Isaf (an idol) was on As-Safa while Na’ilah
*** Ahmad 6:144.
121 Path Al-Bari 3 :581 , and Muslim 2 :929 .
450
Tafsir Ibn Kathtr
(an idol) was on Al-Marwah, and they used to touch (or kiss)
them. After Islam came, they were hesitant about performing
Tawaf between them. Thereafter, the Ayah (2:158 above) was
revealed.”
The Wisdom behind legislating Sa*t between As-Safa
and Al-Marwah
Muslim recorded a long HacLith in his Sahih from Jabir, in
which Allah’s Messenger jg finished the Tawaf around the
House, and then went back to the Rukn (pillar, i.e., the Black
Stone) and kissed it. He then went out from the door near As-
Safa while reciting:
iVerily, As-Safa and Al-Manoah are of the symbols of Allah.)
The Prophet jg then said, «I start with zvhat Allah has commanded
me to start with [ meaning start the Sa'i (i.e., fast walking) from the
As-Safdp. In another narration of An-Nasa’i, the Prophet sg
said, « Start with what Allah has started with (i.e., As-Safa J.® 11 *
Imam Ahmad reported that Hablbah bint Abu Tajrah said, “I
saw Allah’s Messenger jg performing Tawaf between As-Safa
and Al-Marwah, while the people were in front of him and he
was behind them walking in Sa‘L I saw his garment twisted
around his knees because of the fast walking in Sa‘i (he was
performing) and he was reciting:
■ ’JcU CSS il
o Perform Sa'i, for Allah has prescribed Sa'i on i/oi/
This Hadith was used as a proof for the fact that Sa'i is a
Rukn) 3] of Hajj. It was also said that Sa'i is Wajib } A 1 and not
a Rukn of Hajj and that if one does not perform it by mistake
or by intention, he could expiate the shortcoming with
Muslim and An-Nasa’i 5 :239 .
121 Ahmad 6:421.
' 3 ' A pillar, which if not performed, then the act of worship must be
repeated .
An obligatory element, which if not performed can be expiated as
directed .
451
Surah 2. Al-Baqarah (150 - 374) ( Part-2 )
Damm. 1 ’ 1 Allah has stated that Tawaf between As-Safa and
Al-Marwah is among the symbols of Allah, meaning, among
the acts that Allah legislated during the Hajj for Prophet
Ibrahim.
Earlier we mentioned the Hadlth by Ibn ‘Abbas that the
origin of Tawaf comes from the Tawaf of Hajar (Prophet
Ibrahim’s wife), between As-Safa and Al-Marwah seeking water
for her son (Isma'il) Ibrahim had left them in Makkah, where
there was no habitation for her. When Hajar feared that her
son would die, she stood up and begged Allah for His help and
kept going back and forth in that blessed area between As-
Safa and Al-Marwah. She was humble, fearful, frightened and
meek before Allah. Allah answered her prayers, relieved her of
her loneliness, ended her dilemma and made the well of
Zamzam bring forth its water for her, which is:
OaJij . -"As
«A tasty (or nutritional) food and a remedy for the illness .»
Therefore, whoever performs Sa't between As-Safa and Al-
Marwah should remember his meekness, humbleness and
need for Allah to guide his heart, lead his affairs to success
and forgive his sins. He should also want Allah to eliminate
his shortcomings and errors and to guide him to the straight
path. He should ask Allah to keep him firm on this path until
he meets death, and to change his situation from that of sin
and errors to that of perfection and being forgiven, — the
same providence which was provided to Hajar.
Allah then states:
fcp &&
4And whoever does good voluntarily. $
It was said that the Ayah describes performing Tawaf more
than seven times, it was also said that it refers to voluntary
‘Umrah or Hajj. It was also said that it means volunteering to
do good works in general, as Ar-Razi has stated. The third
opinion was attributed to Al-Hasan Al-Basri.^ Allah knows
best.
A form of expiation in which an animal is slaughtered in Makkah
and distributed among the poor .
Ar-Razi 4 :146.
[ 2 ]
452
Tafsir Ibn Kathir
Allah states:
^iJc $12 if 6^
4... then verily, Allah is All-Recognizer, All-Knower .)
meaning, Allah’s reward is immense for the little deed, and He
knows about the sufficiency of the reward. Hence, He will not
award insufficient rewards to anyone. Indeed:
ftS 25! os
'f '\\-l I."
iSurely, Allah wrongs not even of the weight of an atom, but
if there is any good (done), He doubles it, and gives from Him
a great reward.) (4:40)
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4159. Verily, those who conceal the clear proofs, evidences and
the guidance, which We have sent down, after We have made it
clear for the People in the Book, they are the ones cursed by
Allah and cursed by the cursers.)
41 60. Except those who repent and do righteous deeds, and
openly declare (the truth which they concealed). These, I will
accept their repentance. And I am the One Who accepts
repentance, the Most Merciful .)
4161. Verily, those who disbelieve, and die while they are
disbelievers, it is they on whom is the curse of Allah and of the
angels and of mankind, combined.)
4162. They will abide therein (under the curse in Hell), their
punishment will neither be lightened nor will they be
reprieved).
The Eternal Curse for Those Who hide Religious
Commandments
These Ayat sternly warn against those who hide the clear
signs that the Messengers were sent with which guide to the
correct path and beneficial guidance for the hearts, after Allah
453
Surah 2. Al-Baqarah (150 - 174) (Part-2)
has made such aspects clear for His servants through the
Books that He revealed to His Messengers. Abu Al-'Aliyah said
that these Ayat, “were revealed about the People of the
Scripture who hid the description of Muhammad jg. ”* 1 1 Allah
then states that everything curses such people for this evil act.
Certainly, just as everything asks for forgiveness for the
scholar, even the fish in the sea and the bird in the air, then
those who hide knowledge are cursed by Allah and by the
cursers.
A Hadith in the Musnad, narrated through several chains of
narrators, that strengthens the overall judgment of the Hadith,
states that Abu Hurayrah narrated that Allah’s Messenger jg
said:
IrJ pi* If Jr-
"Whoever was asked about knowledge that one has, but lie hid
it, then a bridle made of fire will be tied around his mouth on
the Day of Resurrection
It is also recorded by Al-Bukhari that Abu Hurayrah said, “If
it was not for an Ayah in Allah’s Book, I would not have
narrated a Hadith for anyone:
iVerily, those who conceal the clear proofs, evidences and the
guidance, which We have sent down ,}’ ’ |3)
Mujahid said, “When the earth is struck by drought, the
animals say, This is because of the sinners among the
Children of Adam. May Allah curse the sinners among the
Children of Adam.’”* 4 '
Abu Al-’Aliyah, Ar-Rabl‘ bin Anas and Qatadah said that
iand cursed by the cursers}
means that the angels and the believers will curse them.’ 5 ’
**' Ibn Abi Hatim 1 :170.
121 Ahmad 2:495.
131 Fath Al-Bari 1 :258.
• 4| Ibn Abi Hatim 1:175.
* 5 ' Ibn Abi Hatim 1:174.
454
Tafsir Ibn Kathir
Moreover, a Hadith states that everything, including the fish in
the sea, asks for forgiveness for the scholars. The Ayah (2:159
above) states that those who hide the knowledge will be
cursed, (in this life and) on the Day of Resurrection, by Allah,
the angels, all humanity, and those who curse (including the
animals) each in its own distinct way. Allah knows best.
From this punishment, Allah excluded all who repent to
Him:
ijtf
^Except those who repent and do righteous deeds, and openly
declare (the truth which they concealed).
This Ayah refers to those who regret what they have been
doing and correct their behavior and, thus, explain to the
people what they have been hiding.
4 .Art)' 4$' tits ¥
iThese, l will accept their repentance. And I am the One Wlw
accepts repentance, the Most Merciful. $
This Ayah also indicates that those who used to call to
innovation, or even disbelief, and repent to Allah, then Allah
will forgive them. Allah afterwards states that those who
disbelieve in Him and remain in this state until they die, then:
iit is they on whom is the curse of Allah and of the angels and
of mankind, combined. They will abide therein (under the curse
in Hell). ►
Therefore, they will suffer the eternal curse until the Day of
Resurrection and after that in the fire of Jahannam, where,
i their punishment ivill neither be lightened }
Hence, the torment will not be decreased for them,
i>ior will they be reprieved. ^
The torment will not be changed or tempered for even an
hour. Rather, it is continuous and eternal. We seek refuge
Surah 2. Ai-Baqarah (150 - 174) ( Part-2 )
with Allah from this evil end.
455
Cursing the Disbelievers is allowed
There is no disagreement that it is lawful to curse the
disbelievers. ‘Umar bin Al-Khattab and the Imams after him
used to curse the disbelievers in their Qunut (a type of
supplication) during the prayer and otherwise. As for cursing a
specific disbeliever, some scholars stated that it is not allowed
to curse him, because we do not know how Allah will make
his end. Others said that it is allowed to curse individual
disbelievers. For proof, they mention the story about the man
who was brought to be punished repeatedly for drinking
(alcohol), a man said, “May Allah curse him! He is being
brought repeatedly (to be flogged for drinking).” Allah’s
Messenger jg said:
“Do not curse him, far he loves Allah and His Messengers. 111
This Hadith indicates that it is allowed to curse those who
do not love Allah and His Messenger sg. Allah knows best.
2 4 4 V is 4
4163. And your Hah (Cod) is One Halt (God - Allah), La
ildha ilia Huiua (there is none who has the right to be
worshipped but He), the Most Gracious, the Most Merciful.}
In this Ayah, Allah mentions that He is the only deity, and
that He has no partners or equals. He is Allah, the One and
Only, the Sustainer, and there is no deity worthy of worship
except Him. He is the Most Gracious — Ar-Rahman, the Most
Merciful — Ar-Rahlm. We explained the meanings of these two
Names in the beginning of Surat Al-Fatihah. Shahr bin
Hawshab reported that Asma’ bint Yazid bin As-Sakan
narrated that Allah’s Messenger jg said:
jzy* && j 4*^' ^ ^ |s
« Allah's Greatest Name is contained in these tzvo Ayah:
f'nV;
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456
Tafstr Ibn Kathir
4Ami your Ildh (God) is
One Ildh (God - Al-
lah), La ilalta ilia Huwa
(there is none who has
the right to be wor-
shipped but He), the
Most Gracious, the
Most Merciful.} and:
jji ji v sif ;
4Alif-Ldm-Mim . Allah!
La ilaha ilia Huwa (none
has the right to be wor-
shipped but He), Al-
Haiyul-Qaiyum (the
Ever Living, the One
Who sustains and pro-
tects all that exists).}
(3:1, 2)” m
Then Allah
mentions some of the
proof that He is alone
as the deity, that He
is the One who
created the heavens and the earth and all of the various
creatures between them, all of which testify to His Oneness.
Allah said:
J
ami
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4 2 64. Verily, in the creation of the heavens and the earth, and
in the alternation of night and day, and the ships which sail
through the sea with that which is of use to mankind, and the
water (rain) which Allah sends down from the sky and makes
Abu DAwud 2 :168.
457
Surah 2 . Al-Baqarah (150 - 174 ) (Part-2)
the earth alive therewith after its death, and the moving (living)
creatures of all kinds that He has scattered therein, and in the
veering of winds and clouds which are held between the sky and
the earth, are indeed Aydt (proofs, evidences, signs, etc.) for
people of understanding.}
The Proofs for Tawhid
Allah said:
^Verily, in the creation of the heavens and the earth... }
Therefore, the sky, with its height, intricate design, vastness,
the heavenly objects in orbit, and this earth, with its density,
its lowlands, mountains, seas, deserts, valleys, and other
structures, and beneficial things that it has. Allah continues:
i . . .and in the alternation of night and day.}
This (the night) comes and then goes followed by the other
(the day) which does not delay for even an instant, just as
Allah said:
^ $ % A& & J ii p v}
$It is not for the sun to overtake the moon, nor does the night
outstrip the day. They all float, each in an orbit.} ( 36 : 40 )
Sometimes, the day grows shorter and the night longer, and
sometimes vice versa, one takes from the length of the other.
Similarly Allah said:
ip 4 'JAA £4*5 a Sp e4y>
iAllah merges the night into the day, and He merges the day
into the night} ( 57 : 6 )
meaning, He extends the length of one from the other and vice
versa. Allah then continues:
4 . . .and the ships which sail through the sea with that which is
of use to mankind,}
Shaping the sea in this manner, so that it is able to carry
458
Tafstr Ibn Kathir
ships from one shore to another, so people benefit from what
the other region has, and export what they have to them and
vice versa.
Allah then continues:
4'iLr* -*-*) ji oi ill ^
4 ■ ■ and the water (rain) which Allah sends down from the sky
and makes the earth alive therewith after its death}, which is
similar to Allah’s statement:
4.TT,U>^=t -cJ> ui iLil ’p>
4And a sign for them is the dead land. We give it life, and We
bring forth from it grains, so that they eat thereof .} (36:33),
until:
iwhich they know not.} (36:36)
Allah continues:
iand the moving (living) creatures of all kinds that He has
scattered therein,}
meaning, in various shapes, colors, uses and sizes, whether
small or large. Allah knows all that, sustains it, and nothing is
concealed from Him. Similarly, Allah said:
4 j&j if»j y S yi ^:V( ^ iSL ^ tj}
iAnd no moving (living) creature is there on earth but its
provision is due from Allah. And He knows its dwelling place
and its deposit (in the uterus or grave) . All is in a Clear Book
(Al-Lawh Al-Mahfuz — the Book of Decrees with Allah).}
( 11 : 6 )
'jiSZ>}
4 . . .and in the veering of winds ... }
Sometimes, the wind brings mercy and sometimes torment.
Sometimes it brings the good news of the clouds that follow it,
sometimes it leads the clouds, herding them, scattering them
or directing them. Sometimes, the wind comes from the north
459
Surah 2. Al-Baqarah (150 - 174) (Part-2)
(the northern wind), and sometimes from the south, sometimes
from the east, and striking the front of the Ka'bah, sometimes
from the west, striking its back. There are many books about
the wind rain, stars and the regulations related to them, but
here is not the place to elaborate on that, and Allah knows
best.
Allah continues:
&S& %
4 ... and clouds which are held behveen the sky and the earth, }
The clouds run between the sky and the earth to wherever
Allah wills of lands and areas.
Allah said next:
4 . . .are indeed Aydt for people of understanding, }
meaning, all these things are clear signs that testify to Allah’s
Oneness. Similarly, Allah said:
' J'H fofol $ -ikfoj 4
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4Verily, in the creation of the heavens and the earth, and in the
alternation of night and day, there are indeed signs for men of
understanding. Those who remember Allah (always, and in
prayers) standing, sitting, and lying down on their sides, and
think deeply about the creation of the heavens and the earth,
(saying): " Our Lord! You have not created (all) this without
purpose, glory to You! (Exalted are You above all that they
associate with You as partners). Give us salvation from the
torment of the Fire."} (3:190, 191)
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ixi ill olj &,« *■ »yj' ul i) sii 4S j!j ^2.
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460
Tafstr Ibn Kathir
4165. And of mankind are some who take (for worship) others
besides Allah as rivals (to Allah). They love them as they love
Allah. But those who believe, love Allah more (than anything
else). If only, those who do wrong could see, when they will see
the torment, that all power belongs to Allah and that Allah is
severe in punishment.}
4166. When those who were followed disown (declare
themselves innocent of) those who followed (than), and they see
the torment, then all their relations will be cut off from them}.
4167. And those who followed will say : "If only we had one
more chance to return (to the worldly life), we would disown
(declare ourselves as innocent from) than as they have disowned
(declared thanselves as innocent from) us." Thus Allah will
show them their deeds as regrets for them . And they will never
get out of the Fire.}
The Condition of the Polytheists in this Life and the
Hereafter
In these Ayat, Allah mentions the condition of the polytheists
in this life and their destination in the Hereafter. They
appointed equals and rivals with Allah, worshipping them
along with Allah and loving them, just as they love Allah.
However, Allah is the only deity worthy of worship, Who has
neither rival nor opponent nor partner. It is reported in the
Sahlhayn that ‘Abdullah bin Mas'ud said: I said, “O
Messenger of Allah! What is the greatest sin?” He said:
«To appoint a rival to Allah while He Alone has created
Allah said:
4 jS. ifjfoj}
4But those who believe, love Allah more (than anything else)}
Because these believers love Allah, know His greatness,
revere Him, believe in His Oneness, then they do not associate
Fath Al-Bari 8 :3 and Muslim 1 :90,
461
Surah 2. Al-Baqarah (150 - 174) ( Part-2 )
anything or anyone with Him in the worship. Rather, they
worship Him Alone, depend on Him and they seek help from
Him for each and every need.
Then, Allah warns those who commit Shirk,
ilf only, those who do wrong could see, when they will see the
torment, that all power belongs to Allah.}
if these people knew what they will face and the terrible
punishment they are to suffer because of their disbelief and
Shirk (polytheism), then they would shun the deviation that
they live by.
Allah mentions their false beliefs in their idols, and that
those they followed will declare their innocence of them. Allah
said:
u 'J4 U& X2
}When those who were fallowed disown (declare themselves
innocent of) those who fallowed (them).}
the angels, whom they used to claim that they worshipped,
declare their innocence of them in the Hereafter, saying:
}We declare our innocence (from them) before You. It was not
us they worshipped.} (28:63), and:
JL'.> it \ X, '. i’-iT [' ** . * C.i\'
4‘ 'Glorified be You! You are our Walt (Lord) instead of them.
Nay, but they used to worship the Jinn; most of than were
believers in than.”} (34:4)
The Jinn will also disown the disbelievers who worshipped
them, and they will reject that worship. Allah said:
k *. ^ y k yk ce !> J-t S-k yfa
iAtid who is more astray than one who calls on (invokes)
besides Allah, such as will not answer him till the Day of
Resurrection, and who are (even) unaware of their calls
(invocations) to them? And when mankind are gathered (on the
462
Tafsir Ibn Kathir
Day of Resurrection), they (false deities) will become their
enemies and xoill deny their worshipping > (46:5, 6) Allah
said:
, /y /> Kf,
n*~
4
iAnd they have taken (for worship) alihah (gods) besides Allah,
that they might give them honor, power and glory (and also
protect them from Allah' punishment). Nay, but they (the so-
called gods) zoill deny their worship of them, and become
opponents to them (on the Day of Resurrection) (19:81, 82)
Prophet Ibrahim said to his people:
i • 1 (4 ~>\y» bijj' JJ*' o/i
iri p5==*i Jill' till) p- 'S aJi. i
> •'
4 You have taken (for ivorship) idols instead of Allah. The love
between you is only in the life of this world, but on the Day of
Resurrection, you shall disown each other, and curse each
other, and your abode will be the Fire, and you shall have no
helper. $ (29:25) Allah said:
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csj>
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4But if you could see when the Zdlimiin (polytheists and
wrongdoers) xoill be made to stand before their Lord, how they
xoill cast the (blaming) word one to another! Those who were
deemed weak will say to those who were arrogant : "Had it not
been for you, we should certainly have been believers!" And
those who were arrogant will say to those who were deemed
xoeak: “ Did we keep you back from guidance after it had come
to you? Nay, but you were Mujrimin (polytheists, sinners,
disbelievers, criminals)." Those who were deetned xoeak will say
463
Surah 2. Al-Baqarah (150 - 174) ( Part-2 )
to those who were arrogant : “Nay, but it was your plotting by
night and day, when you ordered us to disbelieve in Allah and
set up rivals to Him!" And each of them (parties) will conceal
their own regrets (for disobeying Allah during this worldly life),
when they behold the tonnent. And We shall put iron collars
round the necks of those who disbelieved. Are they requited
aught except what they used to do?} (34:31-33) Allah said:
U 4 ■* * ' - * ■& 4
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4And Shaytdn (Satan) will say when the matter has been
decided: “ Verily , Allah promised you a promise of truth. And I
too promised you, but I betrayed you. I had no authority over
you except that I called you, and you responded to me. So
blame me not, but blame yourselves. I cannot help you, nor can
you help me. 1 deny your former act in associating me (Satan)
as a partner with Allah (by obeying me in the life of the world).
Verily, there is a painful torment for the Zdlimxn (polytheists
and wrongdoers).} (14:22)
Allah then said:
i...and they see the torment, then all their relations will be cut
off from than.}
meaning, when they see Allah’s torment, their power and
means of salvation are all cut off, and they will have no way of
making amends, nor will they find a way of escape from the
Fire. ‘Ata’ reported that Ibn ‘Abbas said about:
444-^' jj-fj )}
ithen all their relations will be cut off from than.}
“meaning the friendship.” Mujahid reported a similar
statement in another narration by Ibn Abu Najlh.* 1 '
m
At-Jabari 3 :290 .
464
Tafsir Ibti Kathir
Allah said:
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those who followed will say: "If only we had one more
chance to return (to the worldly life), we would disown (declare
ourselves as innocent from) them as they have disowned
(declared themselves as innocent from) us.'f
This Ayah means: ‘If we only had a chance to go back to
the life so that we could disown them (their idols, leaders, etc.)
shun their worship, ignore them and worship Allah Alone
instead.’ But they utter a lie in this regard, because if they
were given the chance to go back, they would only return to
what they were prohibited from doing, just as Allah said. This
is why Allah said:
iii
iThus Allah will show them their deeds as regrets for them. )»
meaning, their works will vanish and disappear. Similarly,
Allah said:
4 And We shall turn to whatever deeds they (disbelievers,
polytheists, sinners) did, and We shall make such deeds as
scattered floating particles of dust > (25:23)
Allah also said:
iThe parable of those who disbelieved in their Lord is that their
works are as ashes, on which the wind blows furiously on a
stormy day (14:18), and:
4& && £1* iLi J? yjfr
4As for those who disbelieved, their deeds are like a mirage in a
desert. The thirsty one thinks it to be water . > (24:39)
This is why Allah said — at the end of the Ayah 2:167 above
iAnd they zoitl never get out of the Fire .>
Surah 2. Al-Baqarah (150 - 174 ) ( Part-2 )
465
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4 .'j'-Ujit" 7 l> <uli ,jt Ijlyj Jj fePt ift . U V. CJ^*
4168. O mankind! Eat of that which is lawful and good on the
earth, and follow not the footsteps of Shay tan (Satan). Verily,
he is to you an open enemy .4
4169. He (Satan) commands you only what is evil and Faltsha’
(sinful), and that you should say about Allah what you know
not.$
The Order to eat the Lawful Things, and the Prohibition
of following the Footsteps of Shaytan
After Allah stated that there is no deity worthy of worship
except Him and that He Alone created the creation, He stated
that He is the Sustainer for all His creation, and He mentioned
a favor that He granted them; He has allowed them to eat any
of the pure lawful things on the earth that do not cause harm
to the body or the mind. He also forbade them from following
the footsteps of Shaytan, meaning his ways and methods with
which he misguides his followers, like prohibiting the Bahirah
(a she-camel whose milk was spared for the idols and nobody
was allowed to milk it), or Sa’ibah (a she-camel let loose for
free pasture for the idols and nothing was allowed to be
carried on it), or a Wasilah (a she-camel set free for idols
because it has given birth to a she-camel at its first delivery
and then again gives birth to a she-camel at its second
delivery), and all of the other things that Shaytan made
attractive to them during the time of Jahiliyyah. Muslim
recorded ‘Iyad bin Himar saying that Allah’s Messenger gjg said
that Allah the Exalted says,
oJL»- ^ \j - j+i ^jIIp JU J S
a' Every type of wealth I have endowed My servants is allowed
for them...' (until), 7 have created My servants Hunafd' (pure
or upright), but the devils came to them and led them astray
from their (true) religion and prohibited them from what I
467
Surah 2. Al-Baqarah (150 - 174 ) (Part-2)
adultery and so forth.
He commands you to
commit what is even
worse, that is, saying
about Allah without
knowledge.’ So this
includes every
innovator and
disbeliever.
t Si,
t jj >j)U
"i titi;
si>
;Taji &S Sfi v Vi S*
4170. Whoi it is said to
them : ", Folloio what Al-
lah has sent down."
They say: "Nay! We
shall follow what we
found our fathers following." (Would they do that!) even though their
fathers did not understand anything nor were they guided ?}
4172. And the example of those who disbelieve is as that of him who
shouts to those (flock of sheep) that hear nothing but calls and cries.
(They are) deaf, dumb and blind. So they do not understand
The Polytheist imitates Other Polytheists
Allah states that if the disbelievers and polytheists are called
to follow what Allah has revealed to His Messenger and
abandon the practices of misguidance and ignorance that they
indulge in, they will say, “Rather. We shall follow what we
found our fathers following,” meaning, worshipping the idols
and the false deities. Allah criticized their reasoning:
■'■Yu' * s .'
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468
Tafsir Ibn Kathir
aw# -m
4(Would they do that!) even though their fathers},
meaning, those whom they follow and whose practices they
imitate, and:
i'ojX-Z % •)}
i . . .did not understand anything nor were they guided ?}
meaning, they had no sound understanding or guidance. Ibn
Ishaq reported that Ibn ‘Abbas said that this was revealed
about a group of Jews whom Allah’s Messenger jg called to
Islam, but they refused, saying, “Rather, we shall follow what
we found our forefathers following.” So Allah revealed this Ayah
(2:170) above." 111
The Disbeliever is just like an Animal
Allah then made a parable of the disbelievers, just as He
said in another Ayah :
4For those who believe not in the Hereafter is an evil
description.} (16:60)
Similarly, Allah said here (2:171 above)
’&}
}And the example of those who disbelieve. . . }
meaning, in their injustice, misguidance and ignorance, they
are just like wandering animals, not understanding what they
are told; if the shepherd heralds them or calls them to what
benefits them, they would not understand what is actually
being said to them, for they only hear unintelligible sounds.
This is what is reported from Ibn ‘Abbas, Abu Al-‘Aliyah,
Mujahid, ‘Ikrimah, ‘Ata’, Al-Hasan, Qatadah, ‘Ata’ Al-
Khurasani and Ar-RabT bin Anas. 121
£5 p}
111 At-Tabari 3:305.
121 Ibn Abi HStim 1 :225-228.
469
Surah 2. Al-Baqarah ( 150 - 174 ) (Part-2)
iThey are deaf, dumb, and blind.}
means, they are deaf, as they do not hear the truth; mute, as
they do not utter it; and blind, as they do not see or recognize
its path and way.
4 So they do not understand .}
means, they do not comprehend or understand anything.
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4172. O you who believe (in the Oneness of Allah - Islamic
Monotheism)! Eat of the lawful things that We have provided
you with, and be grateful to Allah, if it is indeed He Whom
you worship }.
4173. He has forbidden you only the Maitah (dead animals),
and blood, and the flesh of swine, and that which is slaughtered
as a sacrifice for other than Allah. But if one is forced by
necessity without willful disobedience nor transgressing due
limits, then there is no sin on him. Truly, Allah is Oft-
Forgiving, Most Merciful .}
The Command to eat Pure Things and the Explanation
of the Prohibited Things
Allah commands His believing servants to eat from the pure
things that He has created for them and to thank Him for it, if
they sire truly His servants. Eating from pure sources is a
cause for the acceptance of supplications and acts of worship,
just as eating from impure sources prevents the acceptance of
supplications and acts of worship, as mentioned in a Hadith
recorded by Imam Ahmad, that Abu Hurayrah said that
Allah’s Messenger |{g said:
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Tafcir Ibn Kathir
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«0 people! Allah is Tayyib (Pure and Good) and only accepts
that which is Tayyib. Allah has indeed commanded the believers
with what He has commanded the Messengers, far He said: 40
(you) Messengers! Eat of the Tayyibdt and do righteous deeds.
Verily, I am well-acquainted with what you do) (23:51), and:
40 you who believe! Eat of the lawful things that We have
provided you ivith) He then mentioned a mem, *who is
engaged in a long journey, whose hair is untidy and who is
covered in dust, he raises his hands to the sky. and says, 'O
Lord! O Lord!' Yet, his food is from the unlawful, his drink is
from the unlawful, his clothes are from the unlawful, and he
was nourished by the unlawful, so hozo can it (his supplication)
be accepted?"*! 1 ' It was also recorded by Muslim and At-
Tirmidhi 121
After Allah mentioned how He has blessed His creatures by
providing them with provisions, and after commanding them to
eat from the pure things that He has provided them, He then
stated that He has not prohibited anything for them, except
dead animals. Dead animals are those that die before being
slaughtered; whether they die by strangling, a violent blow, a
headlong fall, the goring of horns or by being partly eaten by a
wild animal. Dead animals of the sea are excluded from this
ruling, as is explained later, Allah willing, as Allah said:
4Lawful to you is (the pursuit of) watergame and its use far
food) (5:96),
and because of the Hadith about the whale recorded in the
SahihP ] The Musnad, Al-Muwatta’ and the Sunan recorded
the Prophet saying about the sea:
«i=U jJlj JjLi >
111 Ahmad 3:328.
Muslim 2 :703 , Tuhfat Al-Ahwadhi 8 :333 .
131 Fath Al-Bari 6 : 1 52 .
Surah 2. Al-Baaarah (150 - 174 ) (Part-2)
472
*lts water is pure and its dead are permissible
Ash-Shafit, Ahmad, Ibn Majah, and Ad-Daraqutni reported
that Ibn “Umar said that the Prophet jg said:
“JUUlj 1S3I ; dlLDl cdHij o&U 0
l We have been allowed two dead things and hoo bloody things :
fish and locusts; and liver and spleetv>.^
We will mention this subject again in Surat Al-Ma’idah
(chapter 5 in the Qur’an), In sha’ Allah (if Allah wills).
Issue: According to Ash-Shafil and other scholars, milk and
eggs that are inside dead unslaughtered animals are not pure,
because they are part of the dead animal. In one narration
from him, Malik said that they are pure themselves, but
become impure because of their location. Similarly, there is a
difference of opinion over the cheeses (made with the milk) of
dead animals. The popular view of the scholars is that it is
impure, although they mentioned the fact that the
Companions ate from the cheeses made by the Magians (fire
worshippers). Hence, Al-Qurtubi commented: “Since only a
small part of the dead animal is mixed with it, then it is
permissible, because a minute amount of impurity does not
matter if it is mixed with a large amount of liquid. ” ,3) Ibn
Majah reported that Salman said that Allah’s Messenger
was asked about butter, cheese and fur. He said:
>f* <ci- L “j U ^ -ui I J^-l Li J’iUJln
Mi. U,
t The allowed is what Allah has allowed in His Book and the
prohibited is what Allah has prohibited in His Book. What He
has not mentioned is a part of what He has pardoned .s |4 *
Allah has prohibited eating the meat of swine, whether
*** Ahmad 5:365, Al-Muwatta’ 1:22, Abu Dawud 1:64, Tuhfat Al-
Ahwadhi 1 : 224, An-Nasa’i 1 :50, and Ibn Majah 1 :136.
121 Tarttb Musnad Ash-Shafi'i 2 : 173 , Ahmad 2 :97 , Ibn Majah 2 : 1073 ,
Ad-Daraqutni 4 :272 .
131 Al-Qurtubi 2:221.
,4 ‘ Ibn Majah 2:1117.
472
Tafsfr Ibn Kathir
slaughtered or not, and this includes its fat, either because it
is implied, or because the term Lahm includes that, or by
analogy. Similarly prohibited are offerings to other than Allah,
that is what was slaughtered in a name other than His, be it
for monuments, idols, divination, or the other practices of the
time of JahUiyyah. Al-Qurtubi mentioned that ‘A’ishah was
asked about what non-Muslims slaughter for their feasts and
then offer some of it as gifts for Muslims. She said, “Do not
eat from what has been slaughtered for that day, (or feast) but
eat from their vegetables.” 1 11
The Prohibited is Allowed in Cases of Emergency
Then Allah permitted eating these things when needed for
survival or when there are no permissible types of food
available. Allah said:
iBut if one is forced by necessity without willful disobedience
nor transgressing due limits
meaning, without transgression or overstepping the limits,
i...then there is no sin on him.)>
meaning, if one eats such items, for,
■*»'
iTruly, Allah is Oft-Forgiving, Most Merciful. $
Mujahid said, “If one is forced by necessity without willful
disobedience nor transgressing the set limits. For example, if
he didn’t, then he would have to resort to highway robbery,
rising against the rulers, or some other kinds of disobedience
to Allah, then the permission applies to him. If one does so
transgressing the limits, or continually, or out of disobedience
to Allah, then the permission does not apply to him even if he
is in dire need.” The same was reported from Said bin Jubayr.
Said and Muqatil bin Hayyan are reported to have said that
without willful disobedience means, “Without believing that it
1,1 Al-Qurtubi 2:224.
473
Surah 2. Al-Baqarah (150 - 174) ( Part-2 )
is permissible.” 11 ' It was reported that Ibn ‘Abbas commented
on the Ayah:
4 ... without willful disobedience nor transgressing ^
saying, “Without willful disobedience means eating the dead
animal and not continuing to do so. Qatadah said:
4without willful disobedience ^ “Without transgressing by eating
from the dead animals, that is when the lawful is available.”' 2 '
Issue: When one in dire straits finds both — dead animals,
and foods belong to other people which he could get without
risking the loss of his hands or causing harm, then it is not
allowed for him to eat the dead animals. Ibn Majah reported
that ‘Abbad bin Shurahbil Al-Ghubari said, “One year we
suffered from famine. I came to Al-Madlnah and entered a
garden. I took some grain that I cleaned, and ate, then I left
some of it in my garment. The owner of the garden came,
roughed me up and took possession of my garment. I then
went to Allah’s Messenger and told him what had happened.
He said to the man:
«Yom have not fed him when he was hungry - or he said
starving - nor have you taught him if he was ignorant . «
The Prophet jg commanded him to return ‘Abbad ’s garment
to him, and to offer him a Wasq (around 180 kilograms) - or a
half Wasq - of food' 3 '
This has a sufficiently strong chain of narrators and there
are many other witnessing narrations to support it, such as
the Hadith that ‘Amr bin Shu'ayb narrated from his father
that his grandfather said: Allah’s Messenger jg was asked
about the hanging clusters of dates. He said:
111 Ibn Abi Hatim 1 :236.
121 At-Tabari 3:324.
' 3| Ibn Majah 2:770.
474
Tafsir Ibn Kathir
aT?iere is no hann for whoever takes some of it in his mouth for
a necessity without putting it in his garment .» [1 '
Muqatil bin Hayyan commented on:
jjii '«i' 6} U*
i . . .then there is no sin on him. Truly, Allah is Oft-Forgiving,
Most Merciful. $
“For what is eaten out of necessity.”* 2 ' SaTd bin Jubayr said,
“Allah is pardoning for what has been eaten of the unlawful,
and Merciful’ in that He allowed the prohibited during times of
necessity.”' 3 ' Masrtlq said, “Whoever is in dire need, but does
not eat or drink until he dies, he will enter the Fire.”* 4 ' This
indicates that eating dead animals for those who are in need
of it for survival is not only permissible but required.
Vi itij* & ‘ii In Vi jjiiSv
§ iii && & ‘t&k % :viii it ^ 4
’ 'y=, jVJt Je. Lj vitJcilij ojjt kilpJjl
4 ^ Vyiifljl 4 tjkhit ;/J]i £>tj 4»«it i -' - fe il' Jj-j ii' C>1 j liM'i
4174. Verily, those who conceal what Allah has sent down of
the Book, and purchase a small gain therewith (of ivorldly
things), they eat into their bellies nothing but fire. Allah will
not speak to them on the Day of Resurrection, nor purify them,
and theirs will be a painful torment }.
4175. Those are they who have purchased error at the price of
guidance, and torment at the price of forgiveness . So how bold
they are (for evil deeds which will push them) to the Fire}.
4176. That is because Allah has sent down the Book (the
Qur'an) in truth. And verily, those who disputed as regards
the Book are far away in opposition}.
' 1 ' Tuhfat Al-Ahwadhi 4:510.
|2 ' Ibn Abi Hatim 1:240.
' 3 ' Ibn Abi Hatim 1 :240 .
' 4 ' Al-Bayhaqi in AsSunan Al-Kubra 9 :357 .
Surah 2. Al-Baqarah (175 - 200) ( Part-2 ) 475
Criticizing the Jews for concealing what Allah revealed
Allah said:
t t[}
iVerily, those who conceal what Allah has sent down of the
Book.}
Meaning the Jews who concealed their Book’s descriptions of
Muhammad sg, all of which testify to his truth as a Messenger
and a Prophet. They concealed this information so that they
would not lose authority and the position that they had with
the Arabs, where they would bring them gifts, and honor them.
The cursed Jews feared that if they announced what they know
about Muhammad jg, then the people would abandon them
and follow him. So they hid the truth so that they may retain
the little that they were getting, and they sold their souls for
this little profit. They preferred the little that they gained over
guidance and following the truth, believing in the Messenger jg
and having faith in what Allah was sent him with. Therefore,
they have profited failure and loss in this life and the Hereafter.
As for this world, Allah made the truth about His Messenger
jg known anyway, by the clear signs and the unequivocal
proofs. Thereafter, those whom the Jews feared would follow
the Prophet jg, believed in him and followed him anyway, and
so they became his supporters against them. Thus, the Jews
earned anger on top of the wrath that they already had earned
before, and Allah criticized them again many times in His Book.
For instance, Allah said in this Ayah (2:174 above):
Q . A J. jjr
iVerily, those who conceal what Allah has sent down of the
Book, and purchase a small gain therewith (of worldly things).}
meaning, the joys and delights of this earthly life. Allah said:
^ ijj ft u 3J$}
i-. they eat into their bellies nothing but fire.} meaning,
whatever they eat in return for hiding the truth, will turn
into a raging fire in their stomachs on the Day of
Resurrection.
Similarly, Allah said:
476
Tafsir Ibn Kathir
4 ^ ^ 3$ o^4 1 $
{Verily, those who unjustly eat up the property of orphans,
they eat up only fire into their bellies, and they will be burnt in
the blazing Fire!} ( 4 : 10 )
Also, reported in an authentic Hadith is that Allah’s
Messenger sg said:
tp^r j\l J ’yr'M 4 lS\ J L'X j\ JS’l;
uTltose who eat or drink in golden or silver plates are filling
their stomachs with the fire ofjaltannam (Hell)M li
Allah said:
{j~^ }y.
$ Allah will not speak to them on the Day of Resurrection, nor
purify them, and theirs will be a painful torment .}
This is because Allah is furious with them for concealing the
truth. They thus deserve Allah’s anger, so Allah will not look
at them or purify them, meaning that He will not praise them
but will cause them to taste a severe torment. Then, Allah said
about them:
US )' & bM
{Those are they who have purclwsed error for guidance.}
Hence, they opposed the guidance, that is, not announcing
the Prophet’s description they find in their Books, the news
about his prophecy and the good news of his coming which
the previous Prophets proclaimed, as well as following and
believing in him. Instead, they preferred misguidance by
denying him , rejecting him and concealing his descriptions
that were mentioned in their Books. Allah said:
{ . . .and torment at the price of forgiveness,}
meaning, they preferred torment over forgiveness due to the
I 1 ' Sahih Al-Bukhtui no . 5634, and Muslim no. 2065.
477
Surah 2. Al-Baaarah ( 175 - 200 ) (Part-2)
sins they have
committed. Allah then
said:
4So how bold they are
(for evil deeds which
will push them) to the
Fire >
Allah states that
they will suffer such
severe, painful
torment that those
who see them will be
amazed at how they
could bear the
tremendous
punishment, torture
and pain that they
will suffer. We seek
refuge with Allah
from this evil end.
Allah’s Statement:
imm tv aap
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iThat is because Allah has sent down the Book (the Qur'an) in
truth. $
means, they deserve this painful torment because Allah has
revealed Books to His Messenger Muhammad s§, and the
Prophets before him, and these revelations bring about truth
and expose falsehood. Yet, they took Allah’s signs for mockery.
Their Books ordered them to announce the truth and to spread
the knowledge, but instead, they defied the knowledge and
rejected it. This Final Messenger — Muhammad jg — called
them to Allah, commanded them to work righteousness and
forbade them from committing evil. Yet, they rejected, denied
and defied him and hid the truth that they knew about him.
They, thus, mocked the Ayat that Allah revealed to His
478
Tafsir Ibn Kathir
Messengers, and this is why they deserved the torment and the
punishment. This is why Allah said here (2:176):
iThat is because Allah has sent down the Book (the Qur'an) in
truth. And verily, those who disputed about the Book are far
away in opposition.}
jit 'jf l£ij y>iJj 3 Jr* 1A y o' jJ' ^4 $$}
y)j {jSf . llJlj iii JlJi jlij JtjJ'j
Ijl *JtiM «— J— 1'
^ Wcj* ■-" iiUJjij g|il ^Vif Jy^y u
4177 . It is not Birr that you turn your faces towards east and
(or) west; but Birr is the one who believes in Allah, the Last
Day, the Angels, the Book, the Prophets and gives his i oealth,
in spite of love for it, to the kinsfolk, to the orphans, and to Al-
Masdkfn (the poor), and to the wayfarer, and to those who ask,
and to set servants free, performs As-Saldh (Iqdmat-As-Saldh) ,
and gives the Zakdh, and who fulfill their covenant when they
make it, and ivho are patient in extreme poverty and ailment
(disease) and at the time of fighting (during the battles). Such
are the people of the truth and they are Al-Muttaqun (the
pious).}
Al-Birr (Piety, Righteousness)
This Ayah contains many great wisdoms, encompassing
rulings and correct beliefs.
As for the explanation of this Ayah, Allah first commanded
the believers to face Bayt Al-Maqdis, and then to face the
Ka'bah during the prayer. This change was difficult for some
of the People of the Book, and even for some Muslims. Then
Allah sent revelation which clarified the wisdom behind this
command, that is, obedience to Allah, adhering to His
commands, facing wherever He commands facing, and
implementing whatever He legislates, that is the objective.
This is Birr, Taqwa and complete faith. Facing the east or the
west does not necessitate righteousness or obedience, unless it
is legislated by Allah. This is why Allah said:
Surah 2. Al-Baqarah (175 - 200) (Part-2)
479
,>'* o* jj' !$> Ar^ 1 ’ &i bb> o'
</f is not Birr that you h/m your faces towards east and (or)
west (in prayers); but Birr is the one who believes in Allah and
the Last Day,}
Similarly, Allah said about the sacrifices:
4It is neither their meat nor their blood that reaches Allah, but
it is the piety from you that reaches Him.} (22:37)
Abu Al-‘Aliyah said, “The Jews used to face the west for their
Qiblah, while the Christians used to face the east for their
Qiblah. So Allah said:
Jj \jy o' jii
41 1 is not Birr that you turn your faces towards east and (or)
west (in prayers)} (2:177)
meaning, “this is faith, and its essence requires
implementation.” Similar was reported from Al-Hasan and Ar-
Rabi‘ bin AnasJ 1 ' Ath-Thawri recited:
ibut Birr is the one who believes in Alldlt,}
and said that what follows are the types of Birr.* 21 He has said
the truth. Certainly, those who acquire the qualities mentioned
in the Ayah will have indeed embraced all aspects of Islam
and implemented all types of righteousness; believing in Allah,
that He is the only God worthy of worship, and believing in
the angels the emissaries between Allah and His Messengers.
The “Books’ are the Divinely revealed Books from Allah to the
Prophets, which were finalized by the most honorable Book
(the Qur’an). The Qur’an supercedes all previous Books, it
mentions all types of righteousness, and the way to happiness
in this life and the Hereafter. The Qur’an abrogates all
previous Books and testfies to all of Allah’s Prophets, from the
first Prophet to the Final Prophet, Muhammad, may Allah’s
l 1 ' Ibn Abi Hatim 1 :251 .
,2 ’ Ibn Abi Hatim 1 :253 .
480
Tafsir Ibn Kathir
peace and blessings be upon them all.
Allah’s statement:
& < 30 * 1 *
4... and gives his wealth, in spite of love for it,}
refers to those who give money away while desiring it and
loving it. It is recorded in the Sahihayn that Abu Hurayrah
narrated that the Prophet said:
«The best charity is when you give it away while still healthy
and thrifty, hoping to get rich and fearing poverty." 111
Allah said:
V, fL, jfj «3il -fidu - l(Jj t-jy i <!f <$• Oy^vf}
4And they give food, inspite of their love for it, to the Miskin
(the poor), the orphan, and the captive (saying) : "We feed you
seeking Allah's Face only. We wish for no reward, nor thanks
from you."} (76:8, 9)
and:
&&<L\
4By no means shall you attain Birr unless you spend of that
which you love.} (3:92) Allah’s statement:
4 . . .and give them preference over thetnselves even though they
were in need of that} (59:9)
refers to a higher category and status, as the people
mentioned here give away what they need, while those
mentioned in the previous Ayat give away what they covet (but
not necessarily need).
Allah’s statement:
4Jj^\ <sf}
4the kinsfolk} refers to man’s relatives, who have more rights
111 Fath Al-Bari 3 :334 , and Muslim 2 :716 .
481
Surah 2. AI-Baqarah (175 - 200) ( Part-2 )
than anyone else to one’s charity, as the Hadith supports:
^ j \ t <dLu ? j 4 jXu? * jwl l j t aSjlJ? ^lp 4j X u2 . ll 8
iL ^01
^Sadaqah (i.e., charity) given to the poor is a charity, while the
Sadaqah given to the relatives is both Sadaqah and Silah
(nurturing relations), for they are the most deserving of you
and your kindness and chari h/®. 11 ’
Allah has commanded kindness to the relatives in many
places in the Qur’an.
4 to the orphans} The orphans are children who have none to
look after them, having lost their fathers while they are still
young, weak and unable to find their own sustenance since
they have not reached the age of work and adolescence. ‘Abdur-
Razzaq reported that ‘Ali said that the Prophet jg said:
<*$*3 !>►
iand to Al-Masakin} The Mishin is the person who does not have
enough food, clothing, or he has no dwelling. So the Miskin
should be granted the provisions to sustain him enough so that
he can acquire his needs. In the Sahthayn it is recorded that
Abu Hurayrah said that Allah’s Messenger jg said:
t jtuiUij a j, ^jji . tijiaii ^ . ti ^ 1 1
JLkui 3 v'j i ^sizJ i jfij
“ The Miskin is not the person who roams around, and whose
need is met by one or two dates or one or two bites. Rather, the
Miskin is he who does not have what is sufficient, and to whom
the people do not pay attention and, thus, do not give him from
the charity.* 12 *
iand to the wayfarer} is the needy traveler who runs out of
money and should, thus, be granted whatever amount that
Ahmad 4 :214.
Fath Al-B&ri 3 :399 , and Muslim 2:719.
482
Tafsir Ibn Kathir
helps him to go back to his land. Such is the case with whoever
intends to go on a permissible journey, he is given what he
needs for his journey and back. The guests are included in this
category. ‘Ali bin Abu Talhah reported that Ibn ‘Abbas said,
“Ibn As-Sabil (wayfarer) is the guest who is hosted by
Muslims.”' 11 Furthermore, Mujahid, Said bin Jubayr, Abu
JaTar Al-Baqir, Al-Hasan, Qatadah, Ad-Dahhak, Az-Zuhri, Ar-
Rabl‘ bin Anas and Muqatil bin Hayyan said similarly.' 2 '
iZ&xfr
iattd to those who ask > refers to those who beg people and are
thus given a part of the Zakah and general charity.
iand to set servants free}
These are the servants who seek to free themselves, but
cannot find enough money to buy their freedom. We will
mention several of these categories and types under the Tafsir
of the Ayah on Sadaqah in Surat Bara’ah [chapter 9 in the
Qur’an], In sha’ Allah.
Allah’s statement:
iperfbnns As-Salah ( Iqdmat-As-Saldh )} means those who pray on
time and give the prayer its due right; the bowing, prostration,
and the necessaiy attention and humbleness required by Allah.
Allah’s statement:
iand gives the Zakah} means the required charily {Zakah) due
on one’s money, as Said bin Jubayr and Muqatil bin Hayyan
have stated. 13 '
Allah’s statement:
iand who fulfill their covenant when they make it,}
111 Ibn Abi Hatim 1 :259.
' 2 ' Ibn Abi Hatim 1 :260 .
' 3 ' Ibn Abi Hatim 1 :264 .
483
Surah 2. Al-Baqarah (175 - 200) ( Part-2 )
is similar to:
'<**&•. u *»' *>jjt cyl'r
iTItose zoho fulfill the covenant of Allah and break not the
Mithdq (bond, treaty, covenant).} (13:20)
The opposite of this characteristic is hypocrisy. As found in a
Hadith:
t . aL > - \ jpj 1i)^ t bl : v^^Aj aJU
“77ie signs o/ a hypocrite are three: if he speaks, he lies; if he
promises, he breaks his promise; and if he is entrusted, he
breaches the fn/sfV 11
In another version:
lilji jJL (■ JL*U lilj iJLijS lil 11
a If he speaks, he lies; if he vows, lie breaks his voio; and if he
disputes, he is lewd.d 2]
Allah’s statement:
4 ... and who are patient in extreme poverty and ailment
(disease) and at the time of fighting (during the battles).}
means, during the time of meekness and ailment.
s&}
4 .. .and at the time of fighting (during the battles).}
means on the battlefield while facing the enemy, as Ibn
Mas’ud, Ibn ‘Abbas, Abu Al-‘Aliyah, Murrah Al-Hamdani,
Mujahid, Said bin Jubayr, Al-Hasan, Qatadah, Ar-Rabi‘ bin
Anas, As-Suddi, Muqatil bin Hayyan, Abu MalikJ 3 ' Ad-
Dahhak and others have stated. 141
And calling them the patient here, is a form >f praise,
because of the importance of patience in these circumstances,
and the suffering and difficulties that accompany them. And
m Muslim 1 :78.
121 Ibid.
[3) Ibn Abi Hatim 1 :270-271 .
141 At-Tabari 3:355.
484
Tafsir Ibn Kathir
Allah knows best, it is He Whom help is sought from, and
upon Him we rely.
Allah’s statement:
S S * +* **• <■ J V
j'jll ■italjiy
iSuch are the people of the truth }
means, whoever acquires these qualities, these are truthful in
their faith. This is because they have achieved faith in the
heart and realized it in deed and upon the tongue. So they are
the truthful,
£ ££&>
iatui they are Al-Muttaqiin (the pious). }
because they avoided the prohibitions and performed the acts
of obedience.
S3 aty &VS £&} £$ >■; 4 &&
sr* o; «£jj s>_ o; /J 4^
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<27S. O you who believe! Al-Qisas (the Law of equality) is
prescribed far you in case of murder: the free far the free, the
slave far the slave, and the female far the female. But if the
killer is forgiven by the brother (or the relatives) of the killed
(against blood money), then it should be sought in a good
manner, and paid to him respectfully. Tltis is an alleviation and
a mercy from your Lord. So after this, whoever transgresses the
limits (i.e. kills the killer after taking the blood money), he shall
have a painful torment.}
4179. And there is (a saving of) life far you in Al-Qisas (the
Law of equality in punishment), O men of understanding, that
you may acquire Taqwd .}
The Command and the Wisdom behind the Law of
Equality
Allah states: O believers! The Law of equality has been
ordained on you (for cases of murder), the free for the free, the
slave for the slave and the female for the female. Therefore, do
485
Surah 2. Al-Baqarah (175 - 200) ( Part-2 )
not transgress the set limits, as others before you transgressed
them, and thus changed what Allah has ordained for them.
The reason behind this statement is that (the Jewish tribe of)
Banu An-Nadlr invaded Qurayzah (another Jewish tribe)
during the time of JahUiyyah (before Islam) and defeated them.
Hence, (they made it a law that) when a person from Nadir
kills a person from Quraizah, he is not killed in retaliation,
but only pays a hundred IVasq* 11 of dates. However, when a
person from Quraizah kills a Nadir man, he would be killed for
him. If Nadir wanted (to forfeit the execution of the murderer
and instead require him) to pay a ransom, the Quraizah man
pays two hundred Wasq of dates [double the amount Nadir
pays in Diyah (blood money)]. So Allah commanded that
justice be observed regarding the penal code, and that the
path of the misguided and mischievous persons be avoided,
who in disbelief and transgression, defy and alter what Allah
has commanded them. Allah said:
& #5 # ys fcii 4 ^
4Al-Qisds (the Law of equality in punishment) is prescribed for
you in case of murder: the free for the free, the slave for the
slave, and the female for the female .}
Allah’s statement:
ivii £35 iff »
4 the free for the free, the slave for the slave, and the female for
the female.}
was abrogated by the statement {life for life) (5:45). However,
the majority of scholars agree that the Muslim is not killed for
a disbeliever whom he kills. Al- Bukhari reported that ‘Ali
narrated that Allah’s Messenger sgj; said:
(J-— 4 ifek y J 1
iThe Muslim is not killed for the disbeliever (whom he
kills), a' 21
No opinion that opposes this ruling could stand correct, nor
is there an authentic Hadith to contradict it. However, Abu
I 1 * A camel load, sixty Sa‘, approximately 165 liters.
^ SahOi Al-Bukhari no . 111.
486
Tafsir Ibn Kathir
Hanifah thought that the Muslim could be killed for a
disbeliever, following the general meaning of the Ayah (5:45) in
Surat Al-Ma’idah (chapter 5 in the Qur’an).
The Four Imams (Abu Hanifah, Malik, Shafil and Ahmad)
and the majority of scholars stated that the group is killed for
one person whom they murder. ‘Umar said, about a boy who
was killed by seven men, “If all the residents of San ‘a’ (capital
of Yemen today) collaborated on killing him, I would kill them
all.” No opposing opinion was known by the Companions
during that time which constitutes a near Ijma' (consensus).
There is an opinion attributed to Imam Ahmad that a group of
people is not killed for one person whom they kill, and that
only one person is killed for one person. Ibn Al-Mundhir also
attributed this opinion to Mu'adh, Ibn Az-Zubayr, ‘Abdul-Malik
bin Marwan, Az-Zuhri, Ibn Sirin and Habib bin Abu Thabit.
Allah’s statement:
iBut if the killer is forgiven by the brother (or the relatives) of
the killed (against blood money), then it should be sought in a
good manner, and paid to him respectfully
refers to accepting blood money (by the relatives of the victim
in return for pardoning the killer) in cases of intentional
murder. This opinion is attributed to Abu Al-‘Aliyah, Abu
Sha'tha’, Mujahid, Sa'Id bin Jubayr, ‘Ata’ Al-Hasan, 11 *
Qatadah 12 ' and Muqatil bin Hayyan. 131 Ad-Dahhak said that
Ibn ‘Abbas said:
4 it} tie
iBut if the killer is forgiven by the brother (or the relatives) of
the killed (against blood money fo
means the killer is pardoned by his brother (i.e., the relative of
the victim) and accepting the Diyah after capital punishment
becomes due (against the killer), this is the ‘Afw (pardon
mentioned in the Ayah).” 141 Allah’s statement:
111 Ibn Abi flatim 1 : 278-279.
121 At-Tabari 3 :368.
131 Ibn AbiHatim 1:279.
I 4 * Ibn Abi Hatim 1 :280.
4 ... then it should be sought in a good manner ,}
means, when the relative agrees to take the blood money, he
should collect his rightful dues with kindness:
di
4 and paid to him respectfully.}
means, the killer should accept the terms of settlement
without causing further harm or resisting the payment.
Allah’s statement:
4This is an alleviation and a mercy from your Lord.}
means the legislation that allows you to accept the blood
money for intentional murder is an alleviation and a mercy
from your Lord. It lightens what was required from those who
were before you, either applying capital punishment or
forgiving.
Sa‘!d bin Mansur reported that Ibn ‘Abbas said, The
Children of Israel were required to apply the Law of equality in
murder cases and were not allowed to offer pardons (in return
for blood money). Allah said to this Ummah (the Muslim
nation):
&& £2i « # JSK 4
4The Law of equality in punishment is prescribed for you in
case of murder : the free for the free, the servant for the servant,
and the female for the finale. But if the killer is forgiven by the
brother (or the relatives) of the killed (against blood money),}
Hence, ‘pardoning’ or ‘forgiving’ means accepting blood
money in intentional murder cases .” 111 Ibn Hibban also
recorded this in his Sahib .' 21 Qatadah said:
4 ^
111 Sunan Sa'id bin Mansur 2 :652 .
121 Ibn Hibban 7 :601 .
488
Tafsir Ibn Kathir
iThis is an alleviation from your Lord ^
Allah had mercy on this Ummah by giving them the Diyah
which was not allowed for any nation before it. The People of
the Torah (Jews) were allowed to either apply the penal code
(for murder, i.e., execution) or to pardon the killer, but they
were not allowed to take blood money. The People of the Injll
(the Gospel - the Christians) were required to pardon (the
killer, but no Diyah was legislated). This Ummah (Muslims) is
allowed to apply the penal code (execution) or to pardon and
accept the blood money.” Similar was reported from Said bin
Jubayr, Muqatil bin Hayyan and Ar-Rab!‘ bin Anas. 11 '
Allah’s statement:
4.*-^ Jjo i! (jCii j,
4S0 after this lohoever transgresses the limits, he shall have a
painful torment.}
means, those who kill in retaliation after taking the Diyah or
accepting it, they will suffer a painful and severe torment from
Allah. The same was reported from Ibn ‘Abbas, Mujahid, ‘Ata’
‘Ikrimah, Al-Hasan, Qatadah, Ar-Rabl' bin Anas, As-Suddi and
Muqatil bin Hayyan.* 2 '
The Benefits and Wisdom of the Law of Equality
Allah’s statement:
4 And there is life for you in Al-Qisas }
legislating the Law of equality, i.e., killing the murderer,
carries great benefits for you. This way, the sanctity of life will
be preserved because the killer will refrain from killin g, as he
will be certain that if he kills, he would be killed. Hence life
wll be preserved. In previous Books, there is a statement that
killing stops further killing! This meaning came in much
clearer and eloquent terms in the Qur’an:
iw- 4 P&
[1! Ibn Abi Hatim 1 :274-275.
,2) Ibn Abi Hatim 1 :278-279.
Surah 2. Al-Baqarah (175 - 2 00) ( Part-2 )
muz TA mm
.{'■••f-v-r j?f5* " --f?. ?.-fr
_rr" !
<&. ov>
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489
4Araf there is (a saving
of) life for you in Al-
Qisas (the Law of equal-
ity in punishment) .$>
Abu Al-‘Aliyah said,
“Allah made the Law
of equality a ‘life’.
Hence, how many a
man who thought
about killing, but this
Law prevented him
from killing for fear
that he will be killed
in turn.” Similar
statements were
reported from
Mujahid, Sa‘Id bin
Jubayr, Abu Malik,
Al-Hasan, Qatadah,
Ar-Rabi* bin Anas
and Muqatil bin
Hayyan.* 11 Allah’s
statement:
^ ^Vf dM
iO men of understanding, that you may acquire Taqwd.$
means, ‘O you who have sound minds, comprehension and
understanding! Perhaps by this you will be compelled to
refrain from transgressing the prohibitions of Allah and what
He considers sinful.’ Taqwa (mentioned in the Ayah) is a word
that means doing all acts of obedience and refraining from all
prohibitions.
CwyV'j Lj» Aj oj. 'ij
ii' uj Uf& ,<*!', /klr> CjZ IL.
jjA*' Alii aAc pti tlij j! l_ aj* a°j* {j* l )^£.
(1|
Ibn Abi Hatim 1 :290-292 .
490
Tafslr Ibn Kathir
4#^
4180. It is prescribed far you, when death approaches any of
you, if he leaves wealth, that he makes a bequest to parents and
next of kin, according to reasonable manners. (This is) a duty
upon Al-Muttaqin (the pious)
4181 . Then whoever changes it after hearing it, the sin shall be
on those who make the change. Tndy, Allah is All-Hearer, All-
Knower.}
4182. But he who fears from a testator some unjust act or
wrongdoing, and thereupon he makes peace between the parties
concerned, there shall be no sin on him. Certainly, Allah is
Oft-Forgiving, Most Merciful
Including Parents and Relatives in the Will was later
abrogated
This Ayah contains the command to include parents and
relatives in the will, which was obligatory, according to the
most correct view, before the Ayah about inheritance was
revealed. When the Ayah of inheritance was revealed, this
Ayah was abrogated, so fixed shares of the inheritance for
deserving recipients were legislated by Allah. Therefore,
deserving inheritors take their fixed inheritance without the
need to be included in the will or to be reminded of the favor
of the inherited person. For this reason we see the Hadith
narrated in the Sunan and other books that ‘Amr bin Kharijah
said: I heard Allah’s Messenger 5 ^ saying in a speech:
t ajo - J?. Ji 41)1 ijj *
* Allah has given each heir his fixed share. So there is no will
far a deserving heir.^ 1]
Imam Ahmad recorded that Muhammad bin Sirin said: Ibn
‘Abbas recited Surat Al-Baqarah (chapter 2 in the Qur’an) until
he reached the Ayah:
1$, '-£*■ AJ o)>
m
Tlthfat Al-Ahwadhi 6 :3 13 , An-Nasa’i 6 :247 , and Ibn Majah 2 :905 .
491
Surah 2. Al-Bagarah (175 - 200) ( Part-2 )
4... if he leaves wealth, that he makes a bequest to parents and
next of kin.}
He then said, “This Ayah was abrogated.” This was recorded
by Said bin Mansur and Al-Hakim in his Mustadrak * 1 ' Al-
Hakim Said, “It is Sahih according to their criteria (Al-Bukhari
and Muslim)”. Ibn Abu Hatim reported that Ibn ‘Abbas said
that Allah’s statement:
4a bequest to parents and next of kin}
was abrogated by the Ayah :
iThere is a share for men and a share for women from what is
left by parents and those nearest related, whether the property
be small or large - a legal share.} (4:7)
Ibn Abu Hatim then said, “It was reported from Ibn Umar,
Abu MQsa, Said bin Musayyib, Al-Hasan, Mujahid, ‘Ata’ Said
bin Jubayr, Muhammad bin Sirin, 121 ‘Ikrimah, 131 Zayd bin
Aslam and Ar-Rabl‘ bin Anas. Qatadah, As-Suddi, Muqatil bin
Hayyan, 141 Tawtts, 151 Ibrahim An-Nakhal, Shurayh, Ad-
Dahhak and Az-Zuhri said that this Ayah (2:180 above) was
abrogated by the Ayah about the inheritors (4:7). ” |61
The Will for the Relatives that do not qualify as
Inheritors
It is recommended that the remaining relatives who do not
have a designated fixed share of the inheritance, be willed up
to a third, due to the general meaning of the Ayah about the
will. It is recorded in the $ ahtyayn that Ibn Umar said that
Allah’s Messenger m said:
111 Said bin MansOr 2 :663 , and Al-Hakim 2 :273 .
121 Ibn Abi Hatim 1 :301-302.
131 At-Jabari 3:391.
141 Ibn Abi Hatim 1 :302-303.
151 At-Tabari 3:389.
161 Ibn Abi Hatim 1 :303.
492
Tafsir Ibn Kathir
• * f jj Yl jiiLJ ^ (* j 1 ***' 4 JcS y ^ (J>" ^* D
“ft is not permissible for any Muslim who has something to
will to stay for two nights witlwut having his last will and
testament written and kept ready with him . »
Ibn “Umar commented, “Ever since I heard this statement
from Allah’s Messenger no night has passed, but my will is
kept ready with me.’’ 11 There are many other Ayat and AhadXth
ordering kindness and generosity to one’s relatives.
The Will should observe Justice
The will should be fair, in that one designates a part of the
inheritance to his relatives without committing injustice
against his qualified inheritors and without extravagance or
stinginess. It is recorded in the Sahihayn i2] that Sa‘d bin Abu
Waqqas said, “O Allah’s Messenger! I have some money and
only a daughter inherits from me, should I will all my
remaining property (to others)?” He said, “No.” Sa‘d said,
“Then may I will half of it?” He said, “No.” Sa‘d said, “One-
third?” He said, “Yes, one-third, yet even one-third is too
much. It is better for you to leave your inheritors wealthy than
to leave them poor, begging from others.” Al-Bukhari
mentioned in his Sahih that Ibn ‘Abbas said, “I recommend
that people reduce the proportion of what they bequeath by
will to a fourth (of the whole legacy) rather than a third, for
Allah’s Messenger jg said:
. , > > k
“ One-third , yet even one-third is too mwc/i.®” 131
Allah’s statement:
\ Jr? '-l j* ,<* J 1 U*]i Ujju j, {j+iy
iTheti whoever changes it after hearing it, the sin shall be on
those who make the change. Truly, Allah is All-Hearer, All-
Knower.$
Fath Al-B&ri 5 :419 , and Muslim 3 : 1249 and 1250 .
121 Fath Al-Bari 5 :724, and Muslim 3 : 1250.
Sahih Al-Bukh&ri no. 2743 .
493
Surah 2. Al-Baqarah (175 - 200) (Part-2)
means, whoever changed the will and testament or altered it
by addition or deletion, including hiding the will as is obvious,
then
ithe sin shall be on those who make the change.}
Ibn ‘Abbas and others said, “The dead person’s reward will
be preserved for him by Allah, while the sin is acquired by
those who change the will .” 111
ip y a
iTruly, Allah is All-Hearer, All-Knower .}
means, Allah knows what the dead person has bequeathed
and what the beneficiaries (or others) have changed in the will.
Allah’s statement:
4&1 j\ l_j£ '£>}
4But he who fears from, a testator some unjust act or
wrongdoing,}
Ibn ‘Abbas, Abu Al-‘Aliyah, Mujahid, Ad-Dahhak, Ar-Rabi'
bin Anas and As-Suddi said, “Error .” 121 These errors include
such cases as when the inheritor indirectly acquires more
than his fair share, such as by being allocated that a certain
item mentioned in the legacy be sold to him. Or, the testator
might include his daughter’s son in the legacy to increase his
daughter’s share in the inheritance, and so forth. Such errors
might occur out of the kindness of the heart without thinking
about the consequences of these actions, or by sinful
intention. In such cases, the executive of the will and
testament is allowed to correct the errors and to replace the
unjust items in the will with a better solution, so that both the
Islamic law and what the dead person had wished for are
respected and observed. This act would not constitute an
alteration in the will and this is why Allah mentioned it
specifically, so that it is excluded from the prohibition (that
prohibits altering the will and testament) mentioned in the
m At-Tabari 3:397.
121 Ibn Abi Hatim 1 :310-31 1 .
494
Tafoir Ibn Katlrir
previous Ayah. And Allah knows best.
The Virtue of Fairness in the Will
‘Abdur-Razzaq reported that Abu Hurayrah said that Allah’s
Messenger jg said:
‘ vj? (PA jil JUu Jp) ji^Jl 0 !“
^ ^131 Jii Slj . jtl\ ji.G i*Ui- ^L. «J ^
• (_*?
“A man might perform the works of righteous people for
seventy years, but when he dictates his will, he commits
injustice and thus his ivorks end with the worst of his deeds and
he enters the Fire. A man might perform the works of evil
people for seventy years, but then dictates a just will and thus
ends with the best of his deeds and then enters Paradise .»
Abu Hurayrah then said, “Read if you wish:
Jjii-
iThese are the limits ordained by Allah, so do not transgress
them.)’* 1 ' (2:229)
;&j fi-ft & cr fo» cjf ip: -yji pk)>
d*J P A-f ju* jl pA lilil ,v\r' jjiu
> it
\y y^ai jlj 4J PjiaJ pLaJo A-J Jj jOyLLjj
/jjl
^183. O you who believe! Fasting is prescribed for you as it
was prescribed for those before you, that you may acquire
Taqwa.}
4184. Fast for a fixed number of days, but if any of you is ill
or on a journey, the same number (should be made up) from
other days. And as for those who can fast with difficulty, (e.g.,
an old man), they have (a choice either to fast or) to feed a
Miskin (poor person) (for every day) . But whoever does good of
his own accord, it is belter for him . And that you fast is better
‘Abdur-Razzaq 9 : 88.
495
Surah 2. Al-Baaarah (175 - 200) ( Part-2 )
far you if only you know fa
The Order to Fast
In an address to the believers of this Ummah, Allah ordered
them to fast, that is, to abstain from food, drink and sexual
activity with the intention of doing so sincerely for Allah the
Exalted alone. This is because fasting purifies the souls and
cleanses them from the evil that might mix with them and
their ill behavior. Allah mentioned that He has ordained
fasting for Muslims just as He ordained it for those before
them, they being an example for them in that, so they should
vigorously perform this obligation more obediently than the
previous nations. Similarly, Allah said:
z 4 j&p; ft & ft! y; -fafa QZ fcfa
j' 'yJJi
4To each among you, We have prescribed a law and a clear
way. If Allah had willed, He would have made you one nation,
but that (He) may test you in what He has given you; so
compete in good deeds fa (5:48)
Allah said in this Ayah:
40 you who believe! Fasting is prescribed for you as it was
prescribed for those before you, that you may have Taqwd)fa
since the fast cleanses the body and narrows the paths of
Shaytan. In the Sahthayn the following Hadith was recorded:
j gjj Lii ^.‘.l fa .—jIIAJI 'j U»
«0 young people! Whoever amongst you can afford marriage,
let him marry. Whoever cannot afford it, let him fast, for it will
be a shield for himfo 1 *
Allah then states that the fast occurs during a fixed number
of days, so that it does not become hard on the hearts.
m
Fath Al-Bdri 9 :8 , and Muslim 2:1018.
497
Surah 2. Al-Baqarah (175 - 200 ) (Part-2)
( for every day).}
“It means “those who find it difficult (to fast).’ Formerly, those
who wished, fasted and those who wished, did not but fed a
poor person instead.” 11 ' Allah then said:
iBut whoever does good of his own accord}
meaning whoever fed an extra poor person,
u'j fi
iit is better for him. And that you fast is better for you}
Later the Ayah:
'j£i\ feL*
<So whoever of you sights (the crescent on the first night of) the
month (of Ramadan, i.e., is present at his home), he must
observe Sawm (fasting) that month} (2:185)
was revealed and this abrogated the previous Ayah (2:184).
The Fidyah (Expiation) for breaking the Fast is for the
Old and the Ailing
Al-Bukhari reported that ‘Ata heard Ibn ‘Abbas recite:
<5 /kjjLlu
4 And as for those who can fast with difficulty, (e.g., an old
man), they have (a choice either to fast or) to feed a Miskin
(poor person) (for every day).}
Ibn ‘Abbas then commented, “(This Ayah) was not abrogated,
it is for the old man and the old woman who are able to fast
with difficulty, but choose instead to feed a poor person for
every day (they do not fast).”' 2 ' Others reported that Said bin
Jubayr mentioned this from Ibn ‘Abbas. So the abrogation
here applies to the healthy person, who is not traveling and
who has to fast, as Allah said:
4*l ^ i
111 Fath Al-Bari 8 :28 .
121 Fath Al-Bari 8:28.
498
Tafsir lbn Kathir
4So whoever of you sights (the crescent on the first night of) the
month (of Ramadan, i.e., is present at his home), he must
observe Sawm (fasting) that month > (2:185)
As for the old man (and woman) who cannot fast, he is
allowed to abstain from fasting and does not have to fast
another day instead, because he is not likely to improve and
be able to fast other days. So he is required to pay a Fidyah
for every day missed. This is the opinion of lbn ‘Abbas and
several others among the Salaf who read the Ayah:
4And as for those who can fast with difficulty, (e.g., an old
man)}
to mean those who find it difficult to fast' 1 * as lbn Mas*ud
stated. This is also the opinion of Al-Bukhari who said, “As for
the old man (person) who cannot fast, (he should do like) Anas
who, for one or two years after he became old fed some bread
and meat to a poor person for each day he did not fast.”* 2 *
This point, which Al-Bukhari attributed to Anas without a
chain of narrators, was collected with a continuous chain of
narrators by Abu Ya“la Mawsuli in his Musnad, that Ayyub bin
Abu Tamlmah said; “Anas could no longer fast. So he made a
plate of Thand (broth, bread and meat) and invited thirty poor
persons and fed them.”* 3 * The same ruling applies for the
pregnant and breast-feeding women if they fear for themselves
or their children or fetuses. In this case, they pay the Fidyah
and do not have to fast other days in place of the days that
they missed.
J ££ "Ij J* CTJ jlJClj Xji
c: # *4^j; -;ij: ^ lj, % ^ £=» a
4185. The month of Ramadan in which was revealed the
Qur'an, a guidance for mankind and clear proofs for the
m At-Tabari 3:431.
* 2 * FathAl-Bari 8:179.
* 3 * Musnad Abu Ya'la 7:204.
499
Surah 2. Al-Baqarah (175 - 200 ) ( Part-2 )
guidance and the criterion (between right and wrong). So
whoever of you sights (the crescent on the first night of) the
month (of Ramadan, i.e., is present at his home), he must
observe Sazom (fasting) that month, and whoever is ill or on a
journey, the same number [of days which one did not observe
Sazom (fasting) must be made up] from other days. Allah
intends for you ease, and He does not zoant to make things
difficult for you. (He wants that you) must complete the same
number (of days), and that you must magnify Allah [i.e., to
say Takhir (Alldhu Akbar: Allah is the Most Great)] for having
guided you so that you may be grateful to Him.}
The Virtue of Ramadan and the Revelation of the Qur’an
in it.
Allah praised the month of Ramadan out of the other
months by choosing it to send down the Glorious Qur’an, just
as He did for all of the Divine Books He revealed to the
Prophets. Imam Ahmad reported Wathilah bin Al-Asqa‘ that
Allah’s Messenger jg said:
j j a aLJ Jjl ^
f „ _ ff y * ^ t
ljU
•oLiij CJ>-
«The Suhuf (Pages) of Ibrahim were revealed during the first
night of Ramadan. Tire Torah was revealed during the sixth
night of Ramadan. The Injil was revealed during the thirteenth
night of Ramadan. Allah revealed the Qur'an on the tzventy-
fourth night of Ramadan .» 1 ' 1
The Virtues of the Qur’an
Allah said:
4... a guidance for mankind and clear proof for the guidance
and the criterion (between right and wrong).}
Here Allah praised the Qur’an, which He revealed as
Ahmad 4:107.
500 Tafsir Ibn Kathir
guidance for the hearts of those who believe in it and adhere
to its commands. Allah said:
4and clear proofs }
meaning, as clear and unambiguous signs and unequivocal
proof for those who understand them. These proofs testily to
the truth of the Qur’an, its guidance, the opposite of
misguidance, and how it guides to the straight path, the
opposite of the wrong path, and the distinction between the
truth and falsehood, and the permissible and the prohibited.
The Obligation of Fasting Ramadan
Allah said:
jflii fen
4So whoever of you sights (the crescent on the first night of) the
month (of Ramadan, i.e., is present at his home), he must
observe Sawm (fasting) that month. )>
This Ayah requires the healthy persons who witness the
beginning of the month, while residing in their land, to fast
the month. This Ayah abrogated the Ayah that allows a
choice of fasting or paying the Fidyah. When Allah ordered
fasting, He again mentioned the permission for the ill person
and the traveler to break the fast and to fast other days
instead as compensation. Allah said:
4... and whoever is ill or on a journey, the same number [ of
days which one did not observe Sawm (fasting) must be made
up] from other days.}
This Ayah indicates that ill persons who are unable to fast
or fear harm by fasting, and the traveler, are all allowed to
break the fast. When one does not fast in this case, he is
obliged to fast other days instead. Allah said:
4S—^ j^=»J -irij lit
4Alldh intends for you ease, and He does not want to make
things difficult for you
501
Surah 2. Al-Baqarah (175 - 200) ( Part-2 )
This Ayah indicates that Allah allowed such persons, out of
His mercy and to make matters easy for them, to break the
fast when they are ill or traveling, while the fast is still
obligatory on the healthy persons who are not traveling.
Several Rulings concerning the Fast
The authentic Sunnah states that Allah’s Messenger jg
traveled during the month of Ramadan for the battle for
Makkah. The Prophet jg marched until he reached the area of
Kadid and then broke his fast and ordered those who were with
him to do likewise. This was recorded in the Two Sahibs. 111
Breaking the fast mentioned in this Hadith was not required,
for the Companions used to go out with Allah’s Messenger jg
during the month of Ramadan, then, some of them would fast
while some of them would not fast and neither category would
criticize the others. If the command mentioned in the Hadith
required breaking the fast, the Prophet jgj would have criticized
those who fasted. Allah’s Messenger himself sometimes
fasted while traveling. For instance, it is reported in the Two
Sahibs that Abu Ad-Darda’ said, “We once went with Allah’s
Messenger jg during Ramadan while the heat was intense. One
of us would place his hand on his head because of the intense
heat. Only Allah’s Messenger and ‘Abdullah bin Rawahah
were fasting at that time.”* 21
We should state that observing the permission to break the
fast while traveling is better, as Allah’s Messenger said
about fasting while traveling:
«Those who did not fast have done good, and there is no harm
for those who fasted V 31
In another Hadith, the Prophet sg said:
«Ho/d to Allah's permission that He has granted you." 141
1 1 1 Fath Al-Bari 3:213, Muslim 2 :784 .
121 Fath Al-Bari 4 :2 1 5 , and Muslim 2 :790 .
131 Muslim 2:790.
141 Muslim 2:786.
502
Tafsir Ibn Kathir
Some scholars say that the two actions are the same, as
‘A’ishah narrated that Hamzah bin ‘Amr Al-Aslami said, “O
Messenger of Allah! I fast a lot, should I fast while traveling?”
The Prophet said:
Hi jp ijUiu Hi jl»
11 Fast if you wish or do not fast if you wish.*
This Hadith is in the Two Sahibs. 1 ' 1 It was reported that if
the fast becomes difficult (while traveling), then breaking the
fast is better. Jabir said that Allah’s Messenger saw a man
who was being shaded (by other people while traveling). The
Prophet s£; asked about him and he was told that man was
fasting. The Prophet said:
.«>DI J fCJl 'J\ >3»
«It is not a part of Birr (piety) to fast lohile traveling .#
This was recorded by Al-Bukhari and Muslim. 121
As for those who ignore the Sunnah and believe in their
hearts that breaking the fast while traveling is disliked, they
are required to break the fast and are not allowed to fast.
As for making up for missed fasting days, it is not required
to be consecutive. One may do so consecutively or not
consecutively. There are ample proofs to this fact. We should
mention that fasting consecutive days is only required
exclusively during Ramadan. After the month of Ramadan,
what is required then is to merely make up for missed days.
This is why Allah said:
/ 1 *'■{ mm X \
4 >' a* ^
4... the same number (should be made up) from other days.}
Base and not Hardship
Allah then said:
4Allah intends far you ease, and He does not want to make
things difficult far you .}
1 1] Fath Al-Bari 4:211, and Muslim 2 :789 .
121 Fath Al-Bari 4 :216, and Muslim 2 :786.
503
Surah 2. Al-Baqarah (175 - 200 ) ( Part-2 )
Imam Ahmad recorded Anas bin Malik saying that Allah’s
Messenger jg said:
uTreat the people with ease and don't be hard on them; give
them glad tidings and don't fill them with aversion . »
This Hadvth was also collected in the Two Sahihs) ] ^ It is
reported in the Sahthayn that Allah's Messenger said to
Mu'adh and Abu Musa when he sent them to Yemen:
V j Ic-jlLj j S j I jZ-jj tl ycj Y j
“Trail the people with ease and don't be hard on them; give
them glad tidings and don't fill them with aversion; and love
each other, and don't differ .» |2 *
The Sunan and the Musnad compilers recorded that Allah’s
Messenger jfc; said:
oJLJ*
«/ was sent with the easy Hattffiyyah (Islamic Monotheism).^
Allah’s statement:
4 : .u\ ijfaj fa ±4 % ^ fa iii jl;>
4 Allah intends for you ease, and He does not want to make
things difficult for you . (He wants that you) must complete the
same number (of days)}
means: You were allowed to break the fast while ill, while
traveling, and so forth, because Allah wanted to make matters
easy for you. He only commanded you to make up for missed
days so that you complete the days of one month.
Remembering Allah upon performing the Acts of
Worship
Allah’s statement:
^ - '% &
111 Ahunad 3 : 13 1 , and 209 , Fath Al-Bari 10 :54 1 , and Muslim 3 : 1359 .
|2! Fath Al-Bari 7 :660 , Muslim 3 : 1 587 .
Ahmad 5 :266 .
504
Tafsir Ibn Kathir
4... and that you must magnify Allah [i.e., to say Takbir
(Allahu Akbar: Allah is the Most Great)] for having guided you £
means: So that you remember Allah upon finishing the act of
worship. This is similar to Allah’s statement:
4So when you have accomplished your Mandsik, (rituals)
remember Allah as you remember your forefathers or with far
more remembrance (2:200) and:
i -IT jJS « IjSZfj j yUrt
4... Then when the (Jumu'ah) Saldh (prayer) is ended, you may
disperse through the land, and seek the bounty of Allah (by
working), and remember Allah much, that you may be
successful. $ (62:10) and:
4 -- and glorify the praises of your Lord, before the rising of the
sun and before (its) setting. And during a part of the night,
glorify His praises, and after the prayers .> (50:39, 40)
This is why the Sunnah encouraged Tasbih (saying Subhan
Allah, i.e., all praise is due to Allah), Tahmid (saying Al-Hamdu
Lillah, i.e., all the thanks are due to Allah) and Takbir (saying
Allahu Akbar, i.e., Allah is the Most Great) after the
compulsory prayers. Ibn ‘Abbas said, “We used to know that
Allah’s Messenger jfe has finished the prayer by the Takbir .”01
Similarly, several scholars have stated that reciting Takbir the
during ‘Id-ul-Fitr was specified by the Ayah that states:
isi ljuj£=cJj •jLjll ^
4(He wants that you) must complete the same number (of
days), and that you must magnify Allah [i.e., to say Takbir
(Allahu Akbar: Allah is the Most Great)] for having guided
m
Sahih Al-Bukhari no . 842 .
505
Surah 2. Al-Baqarah (175 - 200 ) ( Part-2 )
Allah’s statement:
i...so that you may be grateful to Him.}
means: If you adhere to what Allah commanded you, obeying
Him by performing the obligations, abandoning the
prohibitions and abiding by the set limits, then perhaps you
will be among the grateful.
il86. And when My servants ask you (O Muhammad jg
concerning Me, then ansiver them), l am indeed near (to them
by My knowledge). I respond to the invocations of the
supplicant when he calls on Me (without any mediator or
intercessor). So let them obey Me and believe in Me, so that
they may be led aright .}
Allah hears the Servant’s Supplication
Imam Ahmad reported that Abu Musa Al-Ash'ari said, “We
were in the company of Allah’s Messenger during a battle.
Whenever we climbed a high place, went up a hill or went down
a valley, we used to say, ‘Allah is the Most Great,’ raising our
voices. The Prophet came by us and said:
ujj iQu ij jUii bji-x i 'ji. 1^31 l'i
^ ‘sWb 3* Cri J! 4 O’* (jail jj Oji-Xi
'*H V 4 % v ?&ji it ^ xj.
«0 people! Be merciful to yourselves (i.e., don’t raise your
voices), for you are not calling a deaf or an absent one, but One
Who is All-Hearer, All-Seer. The One Whom you call is closer
to one of you than the neck of his animal. O 'Abdullah bin Qais
(Abu Musa’s name) should I teach you a statement that is a
treasure of Paradise : 'La hawla wa la quwwata ilia billdh (there
is no power or strength except from Allah ).' 111 »
(i)
Ahmad 4 :402 .
507
Surah 2. Al-Baqarah (175 - 200 ) (Part-2)
Imam Malik recorded that Abu Hurayrah narrated that
Allah’s Messenger said:
— i ^ : J_ji ij>«j jiJU sL>\J*LLjO
“One s supplication will be accepted as long as he does become
get hash/ and say, 7 have supplicated but it has not been
accepted from we."®' 11
This Hadith is recorded in the Two Sahihd 2] from Malik, and
this is the wording of Al-Bukhari.
Muslim recorded that the Prophet said:
j\ pii i Jij _Lj
j' ^ ^ J Iji 7*
Jyuj : J\j l aj ijil Opj
Zf-Ci
‘ J 4-
"The supplication of the servant will be accepted as long as he
does not supplicate for what includes sin, or cutting the
relations of the womb, and as long as he does not become
hasty.* He was asked, “O Messenger of Allah! How does
one become hasty?” He said, «He says, 7 supplicated and
supplicated, but I do not see that my supplication is being
accepted from me.' He thus looses interest and abandons
supplicating (to Allah). * [3]
Three Persons Whose Supplication will not be rejected
In the Musnad of Imam Ahmad and the Sunans of At-
Tirmidhi, An-Nasal and Ibn Majah it is recorded that Abu
Hurayrah narrated that Allah’s Messenger sg said:
; y-'i'j Ji- j fiWi -.‘r+pi ij 7
• 11 {jt? jJ J
“ Three persons will not have their supplication rejected: the just ruler,
the fasting person until breaking the fast, and the supplication of the
oppressed person, for A llah raises it above the clouds on the Day of
111 Ahmad 2:396.
121 Fatty Al-Bari 1 1 : 145, and Muslim 4 :2095 .
Muslim 4 :2096 .
508
V,
ti* in&'cffi 1 p^&c-J ‘<&P £>£a (J===i~Ji>\
£=S
4^'^ ^ -^i '
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{«•} ;£>jl_illt._L->4'5 ^it^C^'j-l^-l^J
Tafsir 7b» KflOiir
Resurrection, and the
doors of heaven will be
opened far it, and Allah
says, 'By My grace! /
ti>»7/ certainly grant it
far you, even if after a
while. 'I 1 11
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4fcd^&
4187. It is made lawful far you to luwe sexual relations with
your wives on the night of As-Siyam (fasting). They are Libas
[i.e., body-cover, or screen] far you and you are Libas for
them. Allah knows that you used to deceive yourselves, so He
turned to you (accepted your repentance) and forgave you . So
now luwe sexual relations with them and seek that which Allah
has ordained for you (offspring), and eat and drink until the
white thread (light) of dawn appears to you distinct from the
black thread (darkness of night), then complete your fast till the
nightfall. And do not have sexual relations with them (your
111 Ahmad 3:544, Tuhfat Al-Ahwadhi 7 :229, and Ibn Mfijah 1 :557 .
Surah 2. Al-Baqarah (175 - 200) (Part-2) 509
wives) while you are in I'tikaf in the Masjids. These are the
limits (set) by Allah, so approach them not. Thus does Allah
make clear His Ay at to mankind that they may acquire Taqwd.}
Eating, Drinking and Sexual Intercourse are allowed
during the Nights of Ramadan
These Ayat contain a relief from Allah for the Muslims by
ending the practice that was observed in the early years of
Islam. At that time, Muslims were allowed to eat, drink and
have sexual intercourse only until the ‘Isha.’ (Night) prayer,
unless one sleeps before the ‘ Isha ’ prayer. Those who slept
before ‘Isha’ or offered the ‘Isha’ prayer, were not allowed to
drink, eat or sexual intervourse sex until the next night. The
Muslims found that to be difficult for them.
The Ayat used the word ' Rafath ’ to indicate sexual
intercourse, according to Ibn ‘Abbas, ‘Ata’ and Mujahid.
Similar Tafsir was offered by Said bin Jubayr, Tawus, Salim
bin ‘Abdullah, ‘Amr bin Dinar, Al-Hasan, Qatadah, Az-Zuhri,
Ad-Dahhak, Ibrahim An-Nakhal, As-Suddi, ‘Ata’ Al-Khurasani
and Muqatil bin Hayyan.* 1 *
Allah said:
ilti sq pj p sq
iThey are Libds [i.e., body-cover, or screen] for you and you
are Libds for them.}
Ibn ‘Abbas, Mujahid, Said bin Jubayr, Al-Hasan, Qatadah,
As-Suddi and Muqatil bin Hayyan said that this Ayah means,
“Your wives are a resort for you and you for them.”* 21 Ar-Rabl‘
bin Anas said, “They are your cover and you are their
cover . In short, the wife and the husband are intimate and
have sexual intercourse with each other, and this is why they
were permitted to have sexual activity during the nights of
Ramadan, so that matters are made easier for them.
Abu Ishaq reported that Al-Bara’ bin ‘Azib said, “When the
Companions of Allah’s Messenger jg observed fast but would
sleep before breaking their fast, they would continue fasting
111 Ibn Abi Hatim 1 :367-371 .
121 Ibn Abi Hatim 1 :370.
131 Ibn Abi Hatim 1:371.
Surah 2. Al-Baqarah (175 - 200 ) (Part-2)
511
iVtfe
AAlldh knows that you used to deceive yourselves, so He turned
to you (accepted your repentance) and forgave you. So noio
have sexual relations with them}"
This is the same narration that Al-‘Awfi related from Ibn
‘Abbas . 1 ’ 1
Allah said:
ip ’if a
A -..and seek that which Allah has ordained far you
(offspring),}
Abu Hurayrah, Ibn ‘Abbas, Anas, Shurayh Al-Qadi, Mujahid,
‘Ikrimah, Said bin Jubayr, ‘Ata’, Ar-Rabl‘ bin Anas, As-Suddi,
Zayd bin Aslam, Hakam bin ‘Utbah, Muqatil bin Hayyan, Al-
Hasan Al-Basri, Ad-Dahhak, Qatadah, and others said that
this Ayah refers to having offspring . 121 Qatadah said that the
Ayah means, “Seek the permission that Allah has allowed for
you.” Said narrated that Qatadah said,
ip if u
Aand seek that which Allah has ordained far you,}
Time for Suhur
Allah said:
Oi # 2 >' Of £& it £ £l; £ I^ifj \jt&
i . . .and eat and drink until the white thread (light) of dawn
appears to you distinct from the black thread (darkness of
night), then complete your fast till the nightfall.}
Allah has allowed eating and drinking, along with having
sexual intercourse, as we have stated, during any part of the
night until the light of dawn is distinguished from the
darkness of the night. Allah has described that time as
‘distinguishing the white thread from the black thread.’ He
111 At-Tabari 3 :496-498.
121 Ibn Abi Hatim 1 :377-378, and At-Tabari 3 :506-507.
512
Tafsir Ibn Kathir
then made it clearer when He said:
iof dawn.}
As stated in a Hadith that Imam Abu ‘Abdullah Al-Bukhari
recorded, Sahl bin Sa‘d said, “When the following verse was
revealed:
i>pi\ « &i\ J£ii £ £L; £
iEat and drink until the white thread appears to you, distinct
from the black thread }
and $of dawn} was not revealed, some people who intended to
fast, tied black and white threads to their legs and went on
eating till they differentiated between the two. Allah then
revealed the words, iof dawn}, and it became clear to them that
it meant (the darkness of) night and (the light of) day.” 11 '
Al-Bukhari recorded that Ash-Shahi said that ‘Adi said, “I
took two strings, one black and the other white and kept them
under my pillow and went on looking at them throughout the
night, but could not make any distinction between the two.
So, the next morning I went to Allah’s Messenger and told
him the whole story. He said:
a Your pillow is very wide if the white and black threads are
under if/» 12 '
Some wordings for this Hadith read,
« Your Qafa (back side of your neck) is wide /»' 3 '
Some people said that these words meant that ‘Adi was not
smart. This is a weak opinion. The narration that Al-Bukhari
collected explains this part of the Hadith. Al-Bukhari recorded
that ‘Adi bin Hatim narrated: I said, “O Messenger of Allah!
What is the white thread from the black thread? Are they
m FathAl-Bari 8:31.
121 Ibid.
131 Ibid.
523
Surah 2. Al-Baqarah (175 - 200) ( Part-2 )
actual threads?” He said:
jdjt Siji j: i : jti p o>:i' M uiii ify
«VoHr Qafd is wide if you see the two threads. Rather, they are
the blackness of the night and the whiteness of the daylight
Suhur ^ is recommended
Allah allowed eating and drinking until dawn, it represents
proof that Suhur is encouraged, since it is a Rukhsah
(concession or allowance) and Allah likes that the Rukhsah is
accepted and implemented. The authentic Sunnah indicates
that eating the Suhur is encouraged. It is reported in the Two
Sahihs that Anas narrated that Allah’s Messenger said:
“ Eat the Suhur, for there is a blessing in Suhur . » |31
Muslim reported that ‘Amr bin Al-‘As narrated that Allah’s
Messenger said:
!l iiS’l ~ej li U jl>
u Tlie distinction between our fast and the fast of the People of
the Book is the meal of Suhur. ^
Imam Ahmad reported that Abu Said narrated that Allah’s
Messenger jg said:
iu I jli jl jij itjf-Jj 'fi ‘SJt <JL? 1
I ifi- 0^4
« Suhur is a blessed meal. Hence, do not abandon it, even if one
just takes a sip of water. Indeed, Allah and His angels send
Saldh (blessings) upon those who eat Suhur. » ,5)
There are several other Hadiths that encourage taking the
m Ibid.
121 Fath Al-Bari 4 : 165 and Muslim 2 :770.
131 Muslim 2:771.
Ahmad 3 :44 .
^ Predawn meal taken before fasting.
514
Tafsir Ibn Kathir
Suhur, even if it only consists of a sip of water.
It is preferred that Suhur be delayed until the time of dawn.
It is recorded in the Two Sahihs that Anas bin Malik narrated
that Zayd bin Thabit said, “We had Suhur with Allah’s
Messenger jg and then went on to pray.” Anas asked, “How
much time was there between the Adhan (call to prayer) and
the Suhur?'’ He said, “The time that fifty Ayat take (to
recite).” 1 11
Imam Ahmad recorded Abu Dharr saying that Allah’s
Messenger jg said:
I \ jiJyfi' U ^l>u
' * ' '
*My Ummah ivill always retain goodness as long as they
hasten in breaking the fast and delay the Suhiir.^ 2]
There are several Hadlths that narrate that the Prophet j£r,
called Suhur “the blessed meal.”
There are narrations from several of the Salaf that they
allowed the Suhur to be eaten later until close to Fajr. This is
is reported from Abu Bakr, ‘Umar, ‘Ali, Ibn Mas'fld,
Hudhayfah, Abu Hurayrah, Ibn ‘Umar, Ibn ‘Abbas and Zayd
bin Thabit. It is also reported from many of the Tabi'in, such
as Muhammad bin ‘Ali bin Husayn, Abu Mijlaz, Ibrahim An-
Nakhal, Abu Ad-Duha, Abu Wa’il and other companions of
Ibn Mas’ud. This is also the opinion of ‘Ata’, Al-Hasan, Hakam
bin TJyainah, Mujahid, ‘Urwah bin Az-Zubayr, Abu Sha*tha’
Jabir bin Zayd, Al- A'mash and Ma'mar bin Rashid. We have
mentioned the chains of narrations for their statements in our
(Ibn Kathlr’s) book about Siyam (Fasting), and all praise is due
to Allah.
It is also recorded in the Two Sahihs that Al-Qasim said that
‘A’ishah narrated that Allah’s Messenger jg said:
r>- ljl£> iJ~L ^
S/ t l
«77ie Adhan pronounced by Bilal should not stop you from
taking Suhur, for he pronounces the Adhan at night. Hence,
eat and drink until you hear the Adhan by Ibn Umm Maktiim,
Fath Al-Bari 4 : 164 and Muslim 2 :771 .
,21 Ahmad 5:147.
515
Surah 2. Al-Bagarah (175 - 200) ( Part-2 )
for he does not call the Adhan until daion.^'^
This is the wording collected by Al-Bukhari.
Imam Ahmad reported that Qays bin Talq quoted from his
father that Allah’s Messenger jg said:
“Dawn is not the (ascending) gloio of white light of the
horizon. Rather, it is the red (radiating) light. ^
Abu Dawud and At-Tirmidhi also recorded this Hadlth, but
their wording is:
&
\jX>
i
«Eat and drink and do not be rushed by the ascending (white)
light. Eat and drink until the redness (of the dawn) appears
Ibn Jarir (At-Tabari) recorded that Samurah bin Jundub
narrated that Allah’s Messenger said:
" ~ li* V j J% jlil p&fu V”
“Do not be stopped by Bilal's Adhan or the (ascending)
whiteness, until it spreads.*^
Muslim also recorded this Hadith) S]
There is no Harm in beginning the Fast while Junub (a
state of major ritual impurity)
Issue: Among the benefits of allowing sexual activity, eating
and drinking until dawn for those who are fasting, is that it is
allowed to start the fast while Junub (in the state of impurity
after sexual discharge), and there is no harm in this case if
one takes a bath any time in the morning after waking up,
and completes the fast. This is the opinion of the Four Imams
and the majority of the scholars. Al-Bukhari and Muslim
recorded that ‘A’ishah and Umm Salamah said that Allah’s
^ Fath Al-Bari 4 : 162 , and Muslim 2 :768 .
Ahmad 4:23.
131 Tuhfat Al-Ahwadhi 3 :389 .
141 At-Tabari 3:517.
151 Muslim 2:769.
Surah 2. Al-Baqarah (175 - 200 ) ( Part-2 )
517
“The people will retain goodness as long as they hasten in
breaking the fastfo 1 ^
Imam Ahmad recorded that Abu Hurayrah narrated that the
Prophet jg said:
8 Allah the Exalted said, ‘The dearest among My servants to Me
are those who hasten in breaking the fast the most /» |2 *
At-Tirmidhi recorded this Hadith and said that this Hadith is
Hasan Gharib . |3 *
Prohibition of Uninterrupted Fasting (Wisdl)
There are several authentic Hadiths that prohibit Al-Wisdl,
which means continuing the fast through the night to the next
night, without eating. Imam Ahmad recorded Abu Hurayrah
saying that Allah’s Messenger sg said:
o*' Jl {ML J^U
— iJ
“Do wot practice Al-Wisdl in fasting .» So, they said to him,
“But you practice Al-Wisdl, O Allah’s Messenger!” The
Prophet sg replied, “ «/ am not like you, 1 am given food and
drink during my sleep by my Lord.*
So, when the people refused to stop Al-Wisdl, the Prophet jg
fasted two days and two nights (along with those who practiced
Wisdl) and then they saw the crescent moon (of the month of
Shawwal). The Prophet jg said to them (angrily):
J^i ‘fo
*If the crescent had not appeared, I would have made you fast
for a longer period .»
That was as a punishment for them (when they refused to
stop practicing A/- Wisdl).* 4 ' This Hadith is also recorded in the
Sahihayn.
111 Fath Al-Bari 4 :234 and Muslim 2 :771 .
121 Ahmad 2:237.
[31 Tuhfat Al-Ahwadhi 3:386.
141 Ahmad 2 :281 , Fath Al-Bari 4 :238 , and Muslim 2 :774 .
519
Surah 2. Al-Baqarah (175 - 200) ( Part-2 )
iAttd do not Itave sexual relations with them (your wives) while
you are in I'tikdf in the Masjids
meaning, ‘Do not touch your .wives as long as you are in
I'tikdf, whether you were in the mosque or outside of it’.” 11 ' It
is also the opinion of Mujahid, Qatadah and several other
scholars, that the Muslims used to have sexual intercourse
with the wife while in I'tikdf if they departed the mosque until
the Ayah was revealed. 121 Ibn Abu Hatim commented, “It was
reported that Ibn Mas'ud, Muhammad bin Ka*b, Mujahid, ‘Ata’
Al-Hasan, Qatadah, Ad-Dahhak, As-Suddi, Ar-Rabl* bin Anas
and Muqatil said that the Ayah means, ‘Do not touch the wife
while in I'tikdf”' 13 '
What Ibn Abu Hatim reported from these people is the
agreed upon practice among the scholars. Those who are in
I'tikdf are not allowed to have sexual intercourse as long as
they are still in I'tikdf in the mosque. If one has to leave the
mosque to attend to a need, such as to relieve the call of
nature or to eat, he is not allowed to kiss or embrace his wife
or to busy himself with other than his I'tikdf He is not even
allowed to visit ailing persons, but he can merely ask about
their condition while passing by. I'tikdf has several other
rulings that are explained in the books (of Fiqh), and we have
mentioned several of these rulings at the end of our book on
Siyam (Fasting), all praise is due to Allah. Furthermore, the
scholars of Fiqh used to follow their explanation of the rules
for fasting with the explanation of the rules for I'tikdf, as this
is the way these acts of worship were mentioned in the
Qur’an.
By mentioning I'tikdf after fasting, Allah draws attention to
practicing I'tikdf during the month of the fast, especially the
last part of the month. The Sunnah of Allah’s Messenger is
that he used to perform Vtikaf during the last ten nights of the
month of Ramadan until he died. Afterwards, the Prophet’s
wives used to perform I'tikdf as the Two Sahihs recorded from
‘A’ishah the Mother of the believers. 141
lM At-Tabari 3 :541 .
121 At-Tabari 3:541.
131 Ibn Abi Hatim 1 :385-387.
141 Fath Al-Bari 4 :318 and Muslim 2 :831 .
520
Tafsir Ibn Kathir
It is reported in the Two Sahihs that Safiyyah, the daughter
of Huyal, went to Allah’s Messenger si to visit him in the
mosque while he was in I'tikaf. She had a talk with him for a
while, then she got up in order to return home. The Prophet $g
accompanied her back home, as it was night. Her house was at
Usamah bin Zayd’s house on the edge of Al-Madlnah. While
they were walking, two Ansari men met them and passed by
them in a hurry, for they were shy to bother the Prophet jg
while he was walking with his wife. He told them:
J? I^jJ i USU-'-j
“Do not run away! She is (my wife) Safiyyah bint Huyai.v
Both of them said, “All praise is due to Allah, (How dare we
think of any evil) O Allah’s Messenger!” The Prophet sg said (to
them):
: JIS j\
* Shay tan reaches everywhere in the human body, that the blood
reaches. I was afraid lest Shay tan might suggest an evil thought
in your minds .o' 11
Imam Ash-Shafit commented, “Allah’s Messenger jg sought
to teach his Ummah to instantly eliminate any evil thought, so
that they do not fall into the prohibited. They (the two Ansari
men) had more fear of Allah than to think evil of the Prophet
3 g. Allah knows best.”
The Ayah (2:187) prohibits sexual intercourse and anything
like kissing or embracing that might lead to it during I'tikaf.
As for having the wife helping the husband, it is allowed. It is
reported in the Two Sahllis that ‘A’ishah said, “Allah’s
Messenger jg would bring his head near me (in her room) and I
would comb his hair, while I was on my menses. He would
enter the room only to attend to what a man needs. ” |2 ’
Allah’s statement:
* 1 * Fath Al-Bari 4 :326 and Muslim 4:1712.
Fath Al-Bari 4 :320 and Muslim 1 :244 .
521
Surah 2. Al-Baqarah (175 - 200) (Part-2)
iThese are the limits (set) by Allah}
means, This is what We have explained, ordained, specified,
allowed and prohibited for fasting. We also mentioned the
fast’s objectives, what is permitted during it, and what is
required of it. These are the set limits that Allah has legislated
and explained, so do not come near them or transgress them.’
‘Abdur-Rahman bin Zayd bin Aslam said, “(Allah’s set limits
mentioned in the Ayah) mean these four limits (and he then
recited):
}It is made lawful for you to have sexual relations with your
wives on the night of As-Siydm (fasting).}
and he recited up to:
4 ^ % foi & '£}
ithen complete your Sawm (fast) till the nightfall.}
My father and other’s used to say similarly and recite the
same Ayah to us.”
Allah said:
}Thus does Allah make clear His Aydt to mankind}
meaning, ‘Just as He explains the fast and its rulings. He also
explains the other rulings by the words of His servant and
Messenger, Muhammad j£.’ Allah continues:
4 to mankind that they may attain Taqwq.}
meaning, ‘So that they know how to acquire the true guidance
and how to worship (Allah).’ Similarly, Allah said:
ill ub Jpl j*, kl ' c£)f_ oil. I.J ge. Jjv! y,}
ilt is He Who sends down manifest Aydt to His servant
(Muhammad jg) that He may bring you out from (types of)
darkness into the light. And verily, Allah is to you full of
kindness, Most Merciful.} (57:9)
522
Tafsir Ibn Kathfr
oi '-"J* I4J Jiiill jJSlT j^Jyl ijKt5
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4188. And eat up not one another’s property unjustly (in any
illegal way, e.g., stealing, robbing, deceiving), nor give bribery
to the rulers (judges before presenting your cases) tltat you may
knowingly eat up a part of the property of others sinfully. >
Bribery is prohibited and is a Sin
‘Ali bin Abu Talhah reported that Ibn ‘Abbas said, “This
[Ayah 2:188) is about the indebted person when there is no
evidence of the loan. So he denies taking the loan and the
case goes to the authorities, even though he knows that it is
not his money and that he is a sinner, consuming what is not
allowed for him.”! 1 ' This opinion was also reported from
Mujahid, Said bin Jubayr, ‘Ikrimah, Al-Hasan, Qatadah, As-
Suddi, Muqatil bin Hayan and ‘Abdur-Rahman bin Zayd bin
Aslam. They all stated, “Do not dispute when you know that
you are being unjust. ’’ ,21
The Judge’s Ruling does not allow the Prohibited or
prohibit the Lawful
It is reported in the Two Sahihs that Umm Salamah narrated
that Allah’s Messenger said:
oi (*■£-***■; ‘j*-; Ui) Via
j\ If L - A lb i jU ja aJ A» til t_r“!
«/ am only human! You people present your cases to me, and
as some of you may be more eloquent and persuasive in
presenting his argument, I might issue a judgment in his
benefit. So, if I give a Muslim's right to another, I am really
giving him a piece of fire; so he should not take tfV 3 *
The Ayah and the Hadith prove that the judgment of the
111 At-Tabari 3:550.
121 Ibn Abi Hatim 1 :393-394, and At-Tabari 3 : 550-551 .
[31 Fath Al-Bari 13 : 190 , and Muslim 3 : 1373 .
523
Surah 2. Al-Bagaralt (175
authorities in any case does not change the reality of the truth.
Hence, the ruling does not allow what is in fact prohibited or
prohibit what is in fact allowed. It is only applicable in that
case. So if the ruling agrees with the truth, then there is no
harm in this case. Otherwise, the judge will acquire his reward,
while the cheater will acquire the evil burden.
This is why Allah said:
Jyl oi ijjjj py] %}
y'i's.
iAtid eat up not one another's property unjustly, nor give
bribery to the rulers (judges before presenting your cases) that
you may knowingly eat up a part of the property of others
sinfully.}
meaning, “While you know the falsehood of what you claim.’
Qatadah said, “O son of Adam! Know that the judge’s ruling
does not allow you what is prohibited or prohibit you from
what is allowed. The judge only rules according to his best
judgment and according to the testimony of the witnesses. The
judge is only human and is bound to make mistakes. Know
that if the judge erroneously rules in some one’s favor, then
that person will still encounter the dispute when the disputing
parties meet Allah on the Day of Resurrection. Then, the
unjust person will be judged swiftly and precisely with that
which will surpass whatever he acquired by the erroneous
judgment he received in the life of this world.
'j >15 «jL Jjj( JliJj Ji 3* $$}
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y.\
4189. They ask you (O Muhammad) about the crescents. Say:
" These are signs to mark fixed periods of time for mankind and
for the pilgrimage ." It is not Al-Birr (piety, righteousness, etc.)
that you enter the houses from the back, but Al-Birr is from
Taqwd. So enter houses through their proper doors, and have
Taqwa of Allah that you may be successful.}
At-Tabari 3 :550 .
524
Tafsir Ibn Kathir
The Crescent Moons
Al-‘Awfl related that Ibn ‘Abbas said, “The people asked
Allah’s Messenger 2§ about the crescent moons. Thereafter,
this Ayah was revealed:
iThey ask you (O Muhammad) about the crescents. Say,
“ These are signs to mark fixed periods of time for mankind...)
so that they mark their acts of worship, the ‘Iddah (the period
of time a divorced woman or a widow is required to wait before
remarrying) of their women and the time of their Hajj
(pilgrimage to Makkah ).” 1 ' 1 ‘Abdur-Razzaq reported that Ibn
TJmar narrated that Allah’s Messenger said:
p-* Jill J*?- 11
a
ijiii
“ Allah has made the crescents signs to mark fixed periods of
time for mankind. Hence, - fast on seeing it (the crescent for
Ramadan) and break the fast on seeing it (the crescent for
Shawwal). If it (the crescent) was obscure to you then count
thirty days (mark that month as thirty days)j i2]
This Hadlth was also collected by Al-Hakim in his
Mustadrak, and he said, “The chain is Sahth, and they (Al-
Bukhari and Muslim) did not recorded it."' 3 '
Righteousness comes from Taqwa
Allah said:
ift
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ilt is not Al-Birr (piety, righteousness, etc.) that you enter the
houses from the back, but Al-Birr is from Taqwa. So enter
houses through their proper doors.)
Al-Bukhari recorded that Al-Bara’ said, “During the time of
111 At-Tabari 3:554.
' 2 ' ‘Abdur-Razzaq 4 : 1 56 .
131 Al-Hakim 1 :423.
525
Surah 2. Al-Baqarah (175 - 200) (Part-2)
Jahiliyyah, they used to enter the house from the back upon
assuming the Hiram. Thereafter, Allah revealed (the following
Ayah):
hi. ^4' $5 cA $ m ot $5 oL
ilt is not Al-Birr (piety, righteousness, etc.) that you enter the
houses from the back but Al-Birr is from Taqwa. So enter
houses through their proper doors. ^ 11
Abu Dawud At-Tayalisi recorded the same Hadith from Al-
Bara’ but with the wording; “The Ansar used to enter their
houses from the back when returning from a journey.
Thereafter, this Ayah (2:189 above) was revealed...”* 2 '
Al-Hasan said, “When some people during the time of
Jahiliyyah would leave home to travel, and then decide not to
travel, they would not enter the house from its door. Rather,
they would climb over the back wall. Allah the Exalted said:
4 Oi iib jfJl SQjfr
ill is not Al-Birr (piety, righteousness) that you enter the
houses from the back,}.’™
Allah’s statement:
i...and have Taqwa of Allah that you may be successful. i
Have Taqwa of Allah, means to do what He has commanded
you and refrain from what He has forbidden for you,
ithat you may be successful >
tomorrow when you stand before Him and He thus rewards
you perfectly.
4-s4 * * % ftg $ JL 4
111 FathAl-Bari 8:310.
,2 ' Musnad At-Tayalisi, 98.
* 3 * Ibn Abi Hatim 1 :40 1 .
52 6
Tafsir Ibn Kathir
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<190. And fight in the
way of Allah those who
fight you, but transgress
not the limits. Truly,
Allah likes not the
transgressors .}
4191 . And kill them
wherever you find than,
and turn them out from
where they have turned
you out. And Al-Fitnah
is worse than killing.
And fight not with them
at Al-Masjid Al-Haram
(the sanctuary at Mak-
kah), unless they (first )
fight you there. But if they attack you, then kill thetn. Such is the
recompense of the disbelievers.}
4192. But if they cease, then Allah is Oft-Forgiving, Most Merciful.}
4193. And fight them until there is no more Fitnah (disbelief and
worshipping of others along with Allah) and the religion (all and every
kind of worship) is for Allah (Alone). But if they cease, let there be no
transgression except against Az-Zdlitnm (the polytheists and
wrongdoers).}
The Command to fight Those Who fight Muslims and
killing Them wherever They are found
Abu Jafar Ar-Razi said that Ar-Rabi‘ bin Anas said that Abu
Al-‘Aliyah commented on what Allah said:
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527
Surah 2. Al-Baqarah (175 - 200 ) (Part-2)
4And fight in the way of Allah those who fight you,}
Abu Al-‘Aliyah said, “This was the first Ayah about fighting
that was revealed in Al-Madlnah. Ever since it was revealed,
Allah’s Messenger jg used to fight only those who fought him
and avoid non-combatants. Later, Surat Bara’ah (chapter 9 in
the Qur’an) was revealed.”* 1 ' ‘Abdur-Rahman bin Zayd bin
Aslam said similarly, then he said that this was later abrogated
by the Ayah: ,
4 then kill them wherever you find them} (9:5).
However, this statement is not plausible, because Allah’s
statement: . . _
u-a\}
4 . . .those who fight you}
applies only to fighting the enemies who are engaged in
fighting Islam and its people. So the Ayah means, ‘Fight those
who fight you’, just as Allah said (in another Ayah):
4 . . and fight against the Mushrikin collectively as they fight
against you collectively > |2 ' (9:36)
This is why Allah said later in the Ayah:
.. # > •(-
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4And kill them wherever you find them, and turn them out
from where they have turned you out.}
meaning, Your energy should be spent on fighting them, just
as their energy is spent on fighting you, and on expelling them
from the areas from which they have expelled you, as a law of
equality in punishment.’
The Prohibition of mutilating the Dead and stealing
from the captured Goods
Allah said:
111 At-Tabari 3:561.
121 At-Tabari 3:562.
528
Tafsir Ibn Kathir
ibut transgress not the limits. Truly, Allah likes not the
transgressors .
This Ayah means, ‘Fight for the sake of Allah and do not be
transgressors,’ such as, by committing prohibitions. Al-Hasan
Al-Basri stated that transgression (indicated by the Ayah),
“includes mutilating the dead, theft (from the captured goods),
killing women, children and old people who do not participate
in warfare, killing priests and residents of houses of worship,
burning down trees and killing animals without real benefit.”
This is also the opinion of Ibn ‘Abbas, TJmar bin ‘Abdul-'Azxz,
Muqatil bin Hayyan and others. Muslim recorded in his Sahih
that Buraydah narrated that Allah’s Messenger sfe said:
0 ^ I l Vj IxJj I j V j
8 Fight for the sake of Allah and fight those who disbelieve in
Allah. Fight, but do not steal (from the captured goods),
commit treachery, mutilate (the dead), or kill a child, or those
who reside in houses of worship J 11 '
It is reported in the Two Sahihs that Ibn ‘Umar said, “A
woman was found dead during one of the Prophet’s battles
and the Prophet jfe then forbade killing women and
children. ” t21 There are many other Hadiths on this subject.
Shirk is worse than Killing
Since Jihad involves killing and shedding the blood of men,
Allah indicated that these men are committing disbelief in
Allah, associating with Him (in the worship) and hindering from
His path, and this is a much greater evil and more disastrous
than killing. Abu Malik commented about what Allah said:
« iy iiiiijj)’
iAnd Al-Fihiah is worse than killing. $
Meaning what you (disbelievers) are committing is much worse
than killing.”* 31 Abu Al-‘Aliyah, Mujahid, Said bin Jubayr,
111 Muslim 3:1357.
* 2 * Fath Al-Bari 6 : 1 72 and Muslim 3 : 1 364 .
131 IbnAbiHatim 1:412.
529
Siirah 2. Al-Bagaralt (175 - 200 ) (Part-2)
‘Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and Ar-Rabl‘ bin
Anas said that what Allah said:
'at oil
iAnd Al-Fitnah is worse than killing.}
“Shirk (polytheism) is worse than killing.”
Fighting in the Sacred Area is prohibited, except in Self-
Defense
Allah said:
Sij>
iAnd fight not with tltem at AI-Masjid Al-Hardm (the
sanctuary at Makkah )}
It is reported in the Two Sahihs that the Prophet jjfe said:
JjJl 4)1 tf 3 ol^*»Ul fjj 4)1 IJL» o| B
4>l y>j^> ( \ j*~ "j- 6 tjjJj i j* 'jl J ( J>J jLJj liiQJl ^y_
J 1 j j V t'y,
^ (jiu <j^l <bl (j| : I _jJ jh «i)l j
« Allah has made this city a sanctuary since the day He created
the heavens and the earth. So, it is a sanctuary by Allah's
decree till the Day of Resurrection. Fighting in it zvas made
legal for me only for an hour in the daytime. So, it (i.e.,
Makkah) is a sanctuary, by Allah's decree, from noio on until
the Day of Resurrection. Its trees should not be cut, and its
grass should not be uprooted. If anyone mentions the fighting
in it that occurred by Allah's Messenger, then say that AlWi
allowed His Messenger, but did not allow i/ow.» [l1
In this Hadith, Allah’s Messenger jg mentions fighting the
people of Makkah when he conquered it by force, leading to
some deaths among the polytheists in the area of the
Khandamah. This occurred after the Prophet jg proclaimed:
ifio ‘S?* ji 3 J Ifi'j ji 3
o* 3
111
Fath Al-Bari 6 :327 and Muslim 2 :986-987 .
530
Tafsfr Ibn Kathir
« Whoever closed his door is safe. Whoever entered the (Sacred)
Mosque is safe. Whoever entered the house of Abu Sufyan is
also safejW
Allah said:
4... unless they (first ) fight you there. But if they attack you,
then kill them. Such is the recompense of the disbelievers .}
Allah states: Do not fight them in the area of the Sacred
Mosque unless they start fighting you in it. In this case, you
are allowed to fight them and kill them to stop their
aggression.’ Hence, Allah’s Messenger took the pledge from
his Companions under the tree (in the area of Al-Hudaybiyyah)
to fight (the polytheists), after the tribes of Quraysh and their
allies, Thaqif and other groups, collaborated against the
Muslims (to stop them from entering Makkah to visit the
Sacred House). Then, Allah stopped the fighting before it
started between them and said:
4 And He it is Who has withheld their hands from you and your
hands from them in the midst of Makkah, after He had made
you victors over them .} (48:24)
and:
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ji Djlc- - j Ij tjjJ JJ iLlJ .aj***zj ^
4Had there not been believing men and believing women whom
you did not know, that you may kill them and on whose
account a sin would have been committed by you without (your)
knowledge, that Allah might bring into His mercy whom He
wills — if they (the believers and the disbelievers) had been
apart, We verily, would have punished those of them who
disbelieved with painful torment.} (48:25)
Allah’s statement:
& fy 0
111 Ahmad 2 :292 .
531
Surah 2. Al-Baqarah (175 - 200 ) ( Part-2 )
iBut if they cease, then Allah is Oft-Forgiving, Most
Merciful . }
which means, ‘If they (polytheists) cease fighting you in the
Sacred Area, and come to Islam and repent, then Allah will
forgive them their sins, even if they had before killed Muslims
in Allah’s Sacred Area.’ Indeed, Allah’s forgiveness
encompasses every sin, whatever its enormity, when the sinner
repents it.
The Order to fight until there is no more Fitnah
Allah then commanded fighting the disbelievers when He
said:
y &}
i... until there is no more Fitnah}
meaning, Shirk. This is the opinion of Ibn ‘Abbas, Abu Al-
‘Aliyah, Mujahid, Al-Hasan, Qatadah, Ar-Rabl‘, Muqatil bin
Hayyan, As-Suddi and Zayd bin Aslam. 1 ’ 1
Allah’s statement:
i . . .and the religion (all and every kind of xoorship) is for Allah
(Alone).}
means, ‘So that the religion of Allah becomes dominant above
all other religions.’ It is reported in the Two Sahihs that Abu
Musa Al-Ash‘ari said: "The Prophet was asked, ‘O Allah’s
Messenger! A man fights out of bravery, and another fights to
show off, which of them fights in the cause of Allah?’ The
Prophet said:
«<ii LLoi ^ i ’JkS j j:U
11 He who fights so that Allah's Word is superior, then he fights
in Allalt's cause. in addition, it is reported in the Two
Sahihs:
.Jill V) ii) y I fijk J>- ,>&! ^ •£■>>!»
111 Ibn Abi Hatim 1 :415-416.
m Fath Al-Bari 13 :450 and Muslim 3:1513.
533
Surah 2. Al-Baqarah (175 - 200) ( Part-2 )
Allah’.”* 11
Under Allah's statement:
iAnd fight them until there is no more Fitnah}
Al-Bukhari recorded that Nafi‘ said that two men came to Ibn
'Umar during the conflict of Ibn Az-Zubayr and said to him,
“The people have fallen into shortcomings and you are the son
of Umar and the Prophet’s Companion. Hence, what prevents
you from going out?” He said, “What prevents me is that Allah
has for bidden shedding the blood of my (Muslim) brother.”
They said, “Did not Allah say:
4 4£2 -i £$&>}
iAnd fight them until there is no more Fitnah (disbelief and
worshipping of others along with Allah)}?”
He said, “We did fight until there was no more Fitnah and the
religion became for Allah Alone. You want to fight until there
is Fitnah and the religion becomes for other than Allah!”
TJthman bin Salih added that a man came to Ibn ‘Umar and
asked him, “O Abu ‘Abdur-Rahman! What made you perform
Hajj one year and ‘Umrah another year and abandon Jihad in
the cause of Allah, although you know how much He has
encouraged performing it?” He said, “O my nephew! Islam is
built on five (pillars): believing in Allah and His Messenger, the
five daily prayers, fasting Ramadan, paying the Zakah and
performing Hajj (pilgrimage) to the House.” They said, “O Abu
‘Abdur-Rahman! Did you not hear what Allah said in His
Book:
iAnd if two parties (or groups) among the believers fall to
fighting, then make peace between them both. But if one of
them outrages against the other, then fight you (all) against the
one that which outrages till it complies with the command of
Allah.} (49:9) and:
HI
At-Tabari 3 :573 .
534
Tafsir Ibn Kathir
4’£i ojG v
4A«rf fight them until there is no more Fitttah (disbelief)?}
He said, “That we did during the time of Allah’s Messenger
when Islam was still weak and (the Muslim) man used to
face trials in his religion, such as killing or torture. When Islam
became stronger (and apparent), there was no more Fitnah.” He
asked, “What do you say about ‘Ali and TJthman?” He said, “As
for ‘Uthman, Allah has forgiven him. However, you hated the
fact that Allah had forgiven him! As for ‘Ali, he is the cousin of
Allah’s Messenger jg and his son-in-law.” He then pointed with
his hand, saying, “This is where his house is located (meaning,
‘so close to the Prophet’s house just as ‘Ali was so close to the
Prophet himself).”* 1 '
dSJuJ U jjXiij
u —
4 £> Sil CjS ijiStlj ill iyj'j
4194. Tlte sacred month is for the sacred month, and for the
prohibited things, there is the Law of equality (Qisds). Then
whoever transgresses against you, you transgress likewise
against him. And fear Allah, and know that Allah is with Al-
Muttaqm.}
Fighting during the Sacred Months is prohibited, except
in Self-Defense
Ibn ‘Abbas, Ad-Dahhak, As-Suddi, Qatadah, Miqsam, Ar-
Rabl‘ bin Anas and ‘Ata said, “Allah’s Messenger sg went for
‘Umrah on the sixth year of Hijrah. Then, the idolators
prevented him from entering the Sacred House (the Ka'bah in
Makkah) along with the Muslims who came with him. This
incident occurred during the sacred month of Dhul-Qa‘dah. The
idolators agreed to allow them to enter the House the next year.
Hence, the Prophet entered the House the following year,
along with the Muslims who accompanied him, and Allah
permitted him to avenge the idolators' treatment of him, when
He said:
m
Fath Al-Bari 8 :32 .
Surah 2. Al-Baqarah (175 - 200) ( Part-2 )
535
/Ji jfoi jffo
$The sacred month is for the sacred month, and for the
prohibited things, there is the Law of equality (Qisas).^ 1 * 1
Imam Ahmad recorded that Jabir bin ‘Abdullah said, “Allah’s
Messenger jg would not engage in warfare during the Sacred
Month unless he was first attacked, then he would march
forth. He would otherwise remain idle until the end of the
Sacred Months.” This Hadith has an authentic chain of
narrators. 12 *
Hence, when the Prophet jg was told that TJthman was killed
(in Makkah) when he was camped at the area of Al-
Hudaybiyyah, after he had sent Uthman as his emissary to the
polytheists, he accepted the pledge from his Companions under
the tree to fight the polytheists. They were one thousand and
four hundred then. When the Prophet jg was informed that
TJthman was not killed, he abandoned the fight and reverted to
peace.
When the Prophet jgg finished fighting with (the tribes of)
Hawazin during the battle of Hunayn and Hawazin took refuge
in (the city of) At-Ta’if, he laid siege to that city. Then, the
(sacred) month of Dhul-Qa‘dah started, while At-Ta’if was still
under siege. The siege went on for the rest of the forty days
(rather, from the day the battle of Hunayn started until the
Prophet ^ went back to Al-Madinah from Al-Ji‘ranah, were
forty days), as reported in the Two Sahihs and narrated by
Anas. When the Companions suffered mounting casualties
(during the siege), the Prophet sg ended the siege before
conquering At-Ta’if. He then went back to Makkah, performed
Vmrah from Al-Ji‘ranah, where he divided the war booty of
Hunayn. This Vmrah occurred during Dhul-Qa'dah of the
eighth year of Al-Hijrah}^
Allah’s statement:
u Zs'xjS
4 ... whoever transgresses against you, you transgress likewise
111 At-Jabari 3 -.575-577 and 579.
121 Ahmad 3:345.
131 Fath Al-Bari 3 :701 and MusUm 2 :916.
536
Tafsir Ibn Kathir
against hint.}
ordains justice even with the polytheists. Allah also said in
another Ayah:
ti I^Ui u>j?
4And i/ 1 /om punish, then punish them with the like of that
with which you were afflicted .} (16:126)
Allah’s statement:
ija' 'ijtlclj
iAnd fear Allah, and know that Allah is luith Al-Muttaqm (the
pious )} (2:194)
commands that Allah be obeyed and feared out of Taqwa. The
Ayah informs us that Allah is with those who have Taqwa by
His aid and support in this life and the Hereafter.
il95. And spend in the cause of Allah and do not throw
yourselves into destruction, and do good. Truly, Alldlt loves
Al-Mulisimn (those who do good).}
The Command to spend in the Cause of Allah
Al-Bukhari recorded that Hudhayfah said:
4 J^r 1 ' J! ji' ^
^And spend in the cause of Allah and do not throw yourselves
into destruction .}
“It was revealed about spending. ” ,1> Ibn Abu Hatim reported
him saying similarly. He then commented, "Similar is reported
from Ibn ‘Abbas, Mujahid, Ikrimah, Said bin Jubayr, ‘Ata’,
Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and Muqatil bin
Hayyan.”
Aslam Abu Imran said, “A man from among the Ansar broke
enemy (Byzantine) lines in Constantinople (Istanbul). Abu
Ayyub Al-Ansari was with us then. So some people said, ‘He is
throwing himself to destruction.’ Abu Ayyub said. We know
(•I
Fath Al-Bari 8 : 33 .
537
Surah 2. Al-Baqarah (175 - 200) ( Part-2 )
this Ayah (2:195) better, for it was revealed about us, the
Companions of Allah’s Messenger sg who participated in Jihad
with him and aided and supported him. When Islam became
strong, we, the Ansar, met and said to each other, ‘Allah has
honored us by being the Companions of His Prophet jg and in
supporting him until Islam became victorious and its following
increased. We had before ignored the needs of our families,
estates and children. Warfare has ceased, so let us go back to
our families and children and attend to them.’ So this Ayah
was revealed about us:
4 ■Aty' J! [y^ Vi 4 4
4.And spend in the cause of Allah and do not throw yourselves
into destruction
the destruction refers to staying with our families and estates
and abandoning Jihad’.” This was recorded by Abu Dawud, At-
Tirmidhi, An-Nasal, ‘Abd bin Humayd in his Tafsir, Ibn Abu
Hatim, Ibn Jarir, Ibn Marduwyah, Al-Hafiz Abu Yala in his
Musnad, Ibn Hibban and Al-Hakim. I 1 * At-Tirmidhi said;
"Hasan, Sahih, Gharib ' '* 21 Al-Hakim said, "It meets the criteria
of the Two Shaykhs (Al-Bukhari and Muslim) but they did not
record it.”
Abu Dawud’s version mentions that Aslam Abu Imran said,
“We were at (the siege of) Constantinople. Then, TJqbah bin
‘Amr was leading the Egyptian forces, while the Syrian forces
were led by Fadalah bin TJbayd. Later on, a huge column of
Roman (Byzantine) soldiers departed the city, and we stood in
lines against them. A Muslim man raided the Roman lines
until he broke through them and came back to us. The people
shouted, ‘All praise is due to Allah! He is sending himself to
certain demise.’ Abu Ayyub said, ‘O people! You explain this
Ayah the wrong way. It was revealed about us, the Ansar
when Allah gave victory to His religion and its following
increased. We said to each other, It would be better for us
now if we return to our estates and attend to them.’ Then
m Tuhfat Al-Ahwadhi 8:311, An-Nasal in Al-Kubra 6:299, Ibn Abi
Hatim 1:424, At-Tabari 3:590, Ibn Hibban 7:105, and Al-Hakim
2:775.
' 2 ' That is, almost the level of Sahih.
538
Tafsir Ibn Kathir
Allah revealed this Ayah (2:195)’." 111
Abu Bakr bin ‘Aiyash reported that Abu Ishaq As-Subai'y
related that a man said to Al-Bara’ bin ‘Azib, “If I raided the
enemy lines alone and they kill me, would I be throwing
myself to certain demise?” He said, “No. Allah said to His
Messenger
<_i)S 'J <i' Jju* 4
{Then fight (O Muhammad jg) in the cause of Allah, you are
not tasked ( held responsible) except for yourself. $ (4:84)
That Ayah (2:195) is about (refraining from) spending.” Ibn
Marduwyah reported this Hadlth, as well as Al-Hakim in his
Mustadrak who said; "It meets the criteria of the Two
Shaykhs (Al-Bukhari and Muslim) but they did not record it.”
Ath-Thawri and Qays bin Ar-Rabi‘ related it from Al-Bara’. but
added:
{You are not tasked Qield responsible) except for yourself
(4:84)
“Destruction refers to the man who sins and refrains from
repenting, thus throwing himself to destruction.”
Ibn ‘Abbas said:
j! &A A I &&
{ And spend in the cause of Allah and do not throw yourselves
into destruction £
“This is not about fighting. But about refraining from spending
for the sake of Allah, in which case, one will be throwing his
self into destruction."
The Ayah (2:195) includes the order to spend in Allah’s
cause, in the various areas and ways that involve obedience
and drawing closer to Allah. It especially applies to spending
in fighting the enemies and on what strengthens the Muslims
against the enemy. Allah states that those who refrain from
spending in this regard will face utter and certain demise and
destruction, meaning those who acquire this habit. Allah
111 Abu Dawud 3:27.
539
Surah 2. Al-Baqarah (175 - 200) ( Part-2 )
commands that one should acquire Ihsan (excellence in the
religion), as it is the highest part of the acts of obedience.
Allah said:
44 if k
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good).)
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4296. And complete Hajj and ‘Umrah for Allah. But if you are
prevented, then sacrifice a Hady that you can afford, and do
not shave your heads until the Hady reaches the place of
sacrifice. And whosoever of you is ill or has an ailment on his
scalp (necessitating shaving), he must pay a Fidyah (ransom) of
either fasting or giving Sadaqah or a sacrifice. Then if you are
in safety and whosoever performs the 'Umrah (in the months of
Hajj), before (performing) the Hajj, he must slaughter a Hady
such as he can afford, but if he cannot (afford it), he should fast
for three days during Hajj and seven days after his return,
making ten days in all. This is for him whose family is not
present at Al-Masjid Al-Haram (i.e., non-resident of Makkah).
And fear Allalt much and know tlmt Allah is severe in
punishment .)
The Command to complete Hajj and ‘Umrah
After Allah mentioned the rulings for fasting and Jihad, he
explained the rituals by commanding the Muslims to complete
Hajj and ‘Umrah, meaning, to finish the rituals of Hajj and
‘Umrah after one starts them. This is why Allah said
afterwards:
iBut if you are prevented)
540
Tafsir Ibn Kathir
meaning, if your way to the House is obstructed, and you are
prevented from finishing it. This is why the scholars agree that
starting the acts of Hajj and ‘Umrah requires one to finish
them. As for Makhul, he said, “Complete, means to start them
from the Miqat (areas the Prophet jg designated to assume
Ihram from).”* 11 ‘Abdur-Razzaq said that Az-Zuhri said: “We
were told that TJmar commented on:
gas
4 And complete Hajj and 'Umrah for Allah.}
“Complete Hajj and ‘Umrah means performing each of them
separately, and to perform ‘Umrah outside of the months of
Hajj, for Allah the Exalted says:
4The Hajj (pilgrimage) is (in) the well-knmon (lunar year)
months. }’ m
As-Suddi said,
<A P'J g*
4And complete Hajj and ‘Umrah for Allah.}
means, “Maintain the performance of Hajj and ‘Umrah. ”* 31 Ibn
‘Abbas was reported to have said, “Hajj is ‘Arafat, while ‘Umrah
is Tawaf." 14 * Al-A‘mash related that Ibrahim said that
‘Alqamah commented on Allah’s statement:
i‘A Z& &j}
4And complete Hajj and ‘Umrah for Allah.}
“Abdullah (Ibn Mas'ud) recited it this way: ‘Complete Hajj and
‘Umrah to the House, so that one does not exceed the area of
the House during the ‘Umrah'.” Ibrahim then said, “I
mentioned this statement to Said bin Jubayr and he said; Ibn
‘Abbas also said that.’” 151 Sufyan reported that Ibrahim said
111 Ibn Abi HStim 1 :437.
121 Ibid.
131 At-Tabari4:12.
141 Ibn Abi Hatim 1 :439.
151 At-Tabari4:7.
54 1
Surah 2. Al-Baqarah (175 - 200) ( Part-2 )
that ‘Alqamah said (regarding the Ayah 2:196), “Perform the
Hajj and ‘Umrah to the House.”* 1 ' Ath-Thawri reported that
Ibrahim read (the Ayah), “Perform the Hajj and ‘Umrah to the
House.”
If One is prevented while in Route, He slaughters the
Sacrifice, shaves his Head and ends Ihram
Allah’s statement:
iBut if you are prevented, sacrifice a Hady (animals for
sacriface) such as you can afford,}
was revealed in the sixth year of Hijrah, the year of the treaty
of Al-Hudaybiyyah when the polytheists prevented Allah’s
Messenger sg from reaching the House. Allaih revealed Surat
Al-Fath (chapter 48 in the Qur’an) then, and allowed the
Muslims to slaughter any Hady (animals for sacrifice) they had.
They had seventy camels with them for that purpose. They were
also permitted to shave their heads and end their Ihram. When
the Prophet jg commanded them to shave their heads and end
the state of Ihram, they did not obey him, as they were awaiting
that order to be abrogated. When they saw that the Prophet jg
went out after shaving his head, they imitated him. Some of
them did not shave, but only shortened their hair. This is why
the Prophet jg said:
«i)l
“May Allah award His mercy to those who shaved . b
They said, “What about those who shortened the hair?” He
said in the third time, “And to those who shortened. ” |2) Every
seven among them shared one camel for their sacrifice. They
were one thousand and four hundred Companions and were
camping in the area of Al-Hudaybiyyah, outside the Sacred
Area. It was also reported that they were within the
boundaries of the Sacred Area. Allah knows best.
Being prevented from the House (Hast) includes more than
just being sick, fearing an enemy or getting lost on the way to
111 Ibid.
121 Muslim 2:946.
542
Tafsir Ibn Kathtr
Makkah. Imam Ahmad reported that Al-Hajjaj bin ‘Amr Al-
Ansari said that he heard Allah’s Messenger sg saying:
^ J*- & gj* 'j~A y 1
'‘Whoever suffered a broken bone or a limb, will have ended his
Ihrdm and has to perform Hajj again.*
He said, “I mentioned that to Ibn ‘Abbas and Abu Hurayrah
and they both said, ‘He (Al-Hajjaj) has said the truth ’.” 111 This
Hadith is also reported in the Four Collections . 121 In the
version of Abu Dawud and Ibn Majah, the Prophet jg said,
“Whoever limped, had a broken bone or became ill ...” 131 Ibn
Abu Hatim also recorded it and said, “It was reported that Ibn
MasUd, Ibn Az-Zubayr, ‘Alqamah, Said bin Musayyib, ‘Urwah
bin Az-Zubayr, Mujahid, An-Nakhal, ‘Ata’ and Muqatil bin
Hayyan said that being prevented {Hast) entails an enemy, an
illness or a fracture .” 141 Ath-Thawri also said, “Being prevented
entails everything that harms the person .” 151
It is reported in the Two Sahihs that ‘A’ishah said that
Allah’s Messenger jg went to Duba'ah bint Az-Zubayr bin
‘Abdul-Muttalib who said, “O Messenger of Allah! I intend to
perform Hajj but I am ill.” He said, “Perform Hajj and make the
condition: ‘My place is where You prevent (or halt) me .” 161
Muslim recorded similarly from Ibn ‘Abbas . 171 So saying such a
condition for Hajj is allowed is based on this Hadith.
Allah’s statement:
4 . . .sacrifice a Hady such as you can afford}
includes a sheep also, as Imam Malik reported that ‘Ali bin
Abu Talib used to say . 181 Ibn ‘Abbas said, “The Hady includes
eight types of animals: camels, cows, goats and sheep .” 191
111 Ahmad 3:450.
121 Tuhfat Al-Ahwadhi 4 :8, and An-Nasa’i 5 : 198 .
131 Abu Dawud 2 :434, and Ibn Majah 2 :1028 .
141 Ibn Abi Hatim 1 :444-445 .
151 Ibid.
161 Fath A l- Bari 9 :34 .
1?1 Muslim 2:868.
181 Al-Muwatta ’ 1 :385.
191 Ibn Abi Hatim 1 :450 .
543
Surah 2. Al-Baqarah (175 - 200 ) (Part-2)
‘Abdur-Razzaq reported that Ibn ‘Abbas said about what Allah
said:„
i&ii G»
4 . . .sacrifice a Hady such as you can afford
“As much as one could afford.”* 11 Al-‘Awfi said that Ibn
‘Abbas said, “If one can afford it, then camels, otherwise cows,
or sheep. ”* 2 * Hisham bin Urwah quoted his father:
v, 4^' Si Gp
4... sacrifice a Hady (animal, i.e., a sheep, a cow, or a camel)
such as you can afford}
‘Depending on the price.’* 3 *
The proof that sacrificing only a sheep is allowed in the case
of being prevented from continuing the rites, is that Allah has
required sacrificing whatever is available as a Hady, and the
Hady is any type of cattle; be it camels, cows or sheep. This is
the opinion of Ibn ‘Abbas the cousin of Allah’s Messenger gg
and the scholar of Tafsir. It is reported in the Two Sahihs that
‘A’ishah, the Mother of the believers, said, “The Prophet gg once
offered some sheep as Hady.”* 41
Allah’s statement:
i'U \j£
4... and do not shave your heads until the Hady reaches the
place of sacrifice. $
is a continuation of His statement:
4 . A */•*$> ji'
4And complete, the Hajj and ‘Umrah for Allah. $
and is not dependent upon:
4t0s u'j&t fad
4But if you are prevented, then sacrifice a Hady }
*'* Ibn Abi Hatim 1 :451 .
* 2 * At-Tabari 4 :30 .
* 3 * Ibn Abi Hatim 1 :452
* 4 * Path Al-Bari 3 :639 and Muslim 2 :958 .
544
Tafsfr Ibn Katln r
as Ibn Jarir has erroneously claimed. When the Prophet^Jg
and his Companions were prevented from entering the Sacred
House during the Al-Hudaybiyyah year by the polytheists from
Quraysh, they shaved their heads and sacrificed their Hady
outside the Haram (Sacred) area. In normal circumstances, and
when one can safely reach the House, he is not allowed to
shave his head until:
a® g £»
4 ... and do not shave your heads until the Haily reaches the
place of sacrifice .4
and then he ends the rituals of Hajj or ‘Umrah, or both if he
had assumed Ihram for both. It is recorded in the Two Sahihs
that Hafsah said, “O Allah’s Messenger! What is wrong with
the people, they have finished their Ihram for ‘Umrah but you
have not?” The Prophet jg said,
«/ matted my hair and 1 have garlanded my Hady (animals for
sacrifice), so I will not finish my Ihram till I offer the
sacrifice .» [l1
Whoever shaved his Head during Ihram, will have to pay
the Fidyah
Allah said:
4 And whosoever of you is ill or has an ailment on his scalp
(necessitating shaving), he must pay a Fidyah >
Al-Bukhari reported that ‘Abdur-Rahman bin Asbahani said
that he heard ‘Abdullah bin Ma'qil saying that he sat with
Ka*b bin TJjrah in the mosque of Kufah (in Iraq). He then
asked him about the Fidyah of the fasting. Ka*b said, “This
was revealed concerning my case especially, but it is also for
you in general. I was carried to Allah’s Messenger jg and the
lice were falling in great numbers on my face. The Prophet jg
said:
m
Fath Al-Bari 3 :493 and Muslim 2 :902 .
545
Surah 2. Al-Baqarah (175 - 200) ( Part-2 )
N : cJJ i IJla JAj jl^JI jf Ui ^
«/ newer thought that your ailment (or struggle) had reached to
such an extent as I see. Can you afford a sheep (for sacrifice)?' I
replied in the negative .»
He then said:
\ j\ f d ISj
<• > * > #
"Fast ybr //iree days or /eed si* poor persons, each with half a
Sd‘ of food (1 Sa' = 3 kilograms approx.) and shave your head .»
So this is a general judgement derived from a specific case. 11 '
Imam Ahmad recorded that Ka*b bin TJjrah said, “Allah’s
Messenger sfe came by while I was igniting the fire under a pot
and while the lice were falling down my head or my eyelids. He
said:
«Do these lice in your head bother you?»
I said, "Yes.’ He said:
s <SL_j iJJLLjl j\ nilAU*
« Shave it, theit fast three days, or feed six poor people, or
sacrifice an animal .»
Ayyub (one of the narrators of the Hadith) commented, “I do
not know which alternative was stated first.” 12 * The wording of
the Qur’an begins with the easiest then the more difficult
options: “Pay a Fidyah of fasting (three days), feeding (six poor
persons) or sacrificing (an animal).” Meanwhile, the Prophet ^
advised Ka*b with the more rewarding option first, that is,
sacrificing a sheep, then feeding six poor persons, then fasting
three days. Each Text is suitable in its place and context, all
the thanks and praises are due to Allah.
Tamattu * during Hajj
Allah said:
111 FathAl-B&ri 8:34.
* 2 * Ahmad 4:241 .
546
Tafstr Ibn Kathir
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iThen if you are in safety and whosoever performs the ‘Umrah
(in the months of Hajj), before (performing) the Hajj, he must
slaughter a Hady such as he can afford,}
That is, when you are able to complete the rites, so whoever
among you connects his ‘Umrah with Hajj having the same
Ihram for both, or, first assuming Ihram for ‘Umrah, and then
assuming Ihram for Hajj when finished the 'Umrah, this is the
more specific type of Tamattu' which is well-known among the
discussion of the scholars whereas in general there are two
types of Tamattu ', as the authentic Hadiths prove, since
among the narrators are those who said, "Allah’s Messenger jg
performed Tamattu', and others who said, "Qa/in" but there is
no difference between them over the Hady.
So Allah said,
G gfJ jl p £ ty}
iThen if you are in safety and whosoever performs the ' Umrah
(in the months of Hajj), before (performing) the Hajj (i.e., Hajj
At-Tamattu‘ and Al-Qiran), he must slaughter a Hady such as
he can afford ,}
means let him sacrifice whatever Hady is available to him, the
least of which is a sheep. One is also allowed to sacrifice a
cow because the Prophet jg slaughtered cows on behalf of his
wives. Al-Awza! reported that Abu Hurayrah narrated that
Allah’s Messenger jg slaughtered cows on behalf of his wives
when they were performing Tamattu') 1 ^ This was reported by
Abu Bakr bin Marduwyah.
This last Hadlth proves that Tamattu' is legislated. It is
reported in the Two Sahdhs that Imran bin Husayn said, “We
performed Hajj At-Tamattu' in the lifetime of Allah’s Messenger
Sg and then the Qur’an was revealed (regarding Hajj At-
Tamattu). Nothing was revealed to forbid it, nor did he (the
Prophet forbid it until he died. And somebody said what he
wished (regarding Hajj At-Tamattu) according to his own
opinion. "I 21 Al-Bukhari said that Imran was talking about
111 Abu Dfiwud 2:362.
121 Fath Al-B&ri 8 : 34 and Muslim 2 :900 .
547
Surah 2. Al-Bagaralt (175 - 200) (Part-2)
‘Umar.
It is reported in an authentic narration that ‘Umar used to
discourage the people from performing Tamattu‘. He used to
say, “If we refer to Allah’s Book, we should complete it,”
meaning:
iU® * a & Ji p &
4 .. .whosoever performs the 'Urnralt (in tlte months of Hajj),
before (performing) the Hajj, he must slaughter a Hady such as
he can afford, $
However ‘Umar did not say that Tamattu' is unlawful. He
only prevented them so that the people would increase their
trips to the House for Hajj (during the months of Hajj) and
Vmrah (throughout the year), as he himself has stated.
Whoever performs Tamattu ‘ should fast Ten Days if He
does not have a Hady
Allah said:
4 '(/u. Jij; iji ‘p 4
4.. but if he cannot (afford it), he should fast three days during
the Hajj and seven days after his return (to his home), making
ten days in all >
This Ayah means: “Those who do not find a Hady, let them
fast three days during the Hajj season.” Al-‘Awfi said that Ibn
‘Abbas said, “If one does not have a Hady, he should fast
three days during Hajj, before 'Arafah day. If the day of
‘Arafah was the third day, then his fast is complete. He should
also fast seven days when he gets back home.” 1 ' 1 Abu Ishaq
reported from Wabarah from Ibn ‘Umar who said, “One fasts
one day before the day of Tarwiyah, the day of Tarwiyah
(eighth day of Dhul-Hijjah) and then ‘Arafah day (the ninth
day of the month of Dhul-Hijjah). ”* 21 The same state ment was
reported by Ja'far bin Muhammad from his father from ‘Ali. 13 *
If one did not fast these three days or at least some of them
before ‘Id day (the tenth day of Dhul-Hijjah), he is allowed to
11 1 At-Tabari 4 :97 .
121 At-Tabari 4:95.
At-Tabari 4 :94 .
548
Tafsir Ibn Kathir
fast during the Tashriq days (ll-12-13th day of Dhul-Hijjah).
‘A’ishah and Ibn “Umar said, “Fasting the days of Tashriq was
only allowed for those who did not find the Hady” as Al-
Bukhari has reported. Sufyan related that Ja'far bin
Muhammad narrated that his father said that ‘Ali said,
“Whoever did not fast the three days during the Hajj, should
fast them during the days of Tashriq." This is also the position
taken by TJbayd bin TJmayr Al-Laythi, Ikrimah, Al-Hasan Al-
Basri and TJrwah bin Az-Zubayr,* 11 referring to the general
meaning of Allah’s statement:
4^ 4 $
1 . . .fast three days during the Hajj . .
As for what Muslim reported that Qutaybah Al-Hudhali said
that Allah’s Messenger said:
0 p <il hj AS\ id Jijlls I ;d»
' * * " - '
>The days of Tashriq are days of eating and drinking and
remembering Allah the Exalted . »* 21
This narration is general in meaning while what ‘A’ishah and
Ibn ‘Umar narrated is specific.
Allah said:
1.. .and seven days after his return .}
There are two opinions regarding the meaning of this Ayah.
First, it means “when you return to the camping areas’. The
second, upon going back home. ‘Abdur-Razzaq reported that
Salim narrated that he heard Ibn ‘Umar saying:
”i...but if he cannot (afford it), he should fast three days
during the Hajj and seven days after his return,}
means when he goes back to his family. ’’ ,31 The same opinion
was reported from Said bin Jubayr, Abu Al-‘Aliyah, Mujahid,
‘Ata’, ‘Ikrimah, Al-Hasan, Qatadah, Imam Az-Zuhri and Ar-
111 At-Tabari 4 :98-99 .
121 Muslim 2:800.
,3 I Tafsir ‘Abdur-Razzaq 1 :76.
Surah 2 . Al-Baqarah (175 - 200) (Part-2)
549
Rabl‘ bin Anas.' 1 '
Al-Bukhari reported that Salim bin ‘Abdullah narrated that
Ibn ‘Umar said, “During the Farewell Hajj of Allah’s Messenger
Sg, he performed Tamattu' with ‘Umrah and Hajj. He drove a
Hady along with him from Dhul-Hulayfah. Allah’s Messenger jg
started by assuming Ihram for 'Umrah, and then for Hajj. And
the people, too, performed the ‘Umrah and Hajj along with the
Prophet sg. Some of them brought the Hady and drove it along
with them, while the others did not. So, when the Prophet jg
arrived at Makkah, he said to the people:
r 1 Isj '■***■ Cr?*- J*- Jt V
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^Whoever among you has driven the Hady, shoidd not finish
his Ihram till he completes his Hajj. And whoever among you
has not (driven) the Hady with him, he should perform Tawaf
of the Ka'bah and between As-Safd and Al-Marwah. Then, he
should shave or cut his hair short and finish his Ihram, and
should later assume Ihram far Hajj; [but he must offer a Hady
(sacrifice)]. And if anyone cannot afford a Hady, he should fast
far three days during the Hajj and seven days when he returns
home .»
He then mentioned the rest of the Hadith, which is reported
in the Two SahXhsP 1
Allah said:
it# Xju-
4 ... making ten days in all >
to emphasize the ruling we mentioned above. This method is
common in the Arabic language, for they would say, ‘I have
seen with my eyes, heard with my ears and written with my
hand,’ to emphasize such facts. Similarly, Allah said:
111 Ibn Abi Hatim 2:498.
* 2 ' Fath Al-Bari 3 :630 and Muslim 2 :901
550
Tafsir Ibit Kaihir
4... nor a bird that flies with its two wings » (6:38) and:
4... nor did you write any book (whatsoever) with your right
hand) (29:48) and:
iAnd We appointed for Musa thirty nights and added (to the period)
ten (more), and he completed the term, appointed by his Lord, of forty
nights.) (7:142)
It was also said that the meaning of “ten days in all”
emphasizes the order to fast for ten days, not less than that.
The Residents of Makkah do not perform Tamattu*
Allah said:
4^;^- jW
iThis is for him whose family is not present at Al-Masjid Al-
Hararn (i.e., mn-resident of Makkah).)
Tltis Ayah concerns the residents of the area of the Haram, for
they do not perform Tamattu ‘Abdur-Razzaq reported that
Tawus said, “ Tamattu ‘ is for the people, those whose families
are not residing in the Haram area (Makkah), not for the
residents of Makkah. Hence Allah’s Statement:
i/jti
iThis is for him whose family is not present at Al-Masjid Al-Hardm
(i.e., non-resident of Makkah) . )
‘Abdur-Razzaq then said, “I was also told that Ibn ‘Abbas
said similar to TawQs.”* 11 Allah said:
i . . .and fear Allah) meaning, in what He has commanded you
and what He prohibited for you. He then said:
ji jLj£ $ 3 \pi\
i...and know that Allah is severe in punishment)
m
At-Tabari 4:111.
552
Surah 2. Al-Baqarah (175 - 200) (Part-2)
J
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Vi for those who defy
His command and
commit what He has
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4297. 77w Hajj
(pilgrimage) is (in) the
well-known months. So
whosoever intends to
perform Hajj therein (by
assuming Dirdm), then
he should not have sex-
ual relations (with his
wife), nor commit sin,
nor dispute unjustly
during the Hajj. And
whatever good you do,
Allah brows it. And take provisions for the journey, but the best
provision is At-Taqwa (piety, righteousness). So fear Me, O men of
understanding !}
When does Ihram for Hajj start
Allah said:
ii
$The Hajj is (in) the well-known months.}
This Ayah indicates that Ihram for Hajj only occurs during
the months of Hajj. This was reported from Ibn ‘Abbas , 111
Jabir, ‘Ata’, Tawus and Mujahid. The proof for this is Allah’s
HI
At-Tabari 4 :1 15.
552
Tflfefr Ibn Kathir
statement that Hajj occurs during known, specific months,
which indicates that Hajj is not allowed before that, just as the
prayer has a fixed time (before which one's prayer is not
accepted).
Ash-Shafil recorded that Ibn ‘Abbas said, “No person should
assume Ihram for Hajj before the months of the Hajj, for Allah
said:
$The Hajj is (in) the well-knmon months
Ibn Khuzaymah reported that Ibn ‘Abbas said, “No Ihram for
Hajj should be assumed, except during the months of Hajj
for among the Sunnah of Hajj is that one assume Ihram for it
during the Hajj months.” This is an authentic narration and
the Companion’s statement that such and such is among the
Sunnah is considered as a Hadith of the Prophet jg, according
to the majority of the scholars. This is especially the case when
it is Ibn ‘Abbas who issued this statement, as he is the
Tarjuman (translator, interpreter, explainer) of the Qur’an.
There is a Hadith about this subject too. Ibn Marduwyah
related that Jabir narrated that the Prophet jg said:
Jt V) f j>y oi
a No one should assume Ihram for Hajj, but during the months
of Hajj.*™
The chain of narrators for this Hadith is reasonable. Ash-
Shafit and Al-Bayhaqi recorded this Hadith from Ibn Jurayj
who related that Abu Az-Zubayr said that he heard Jabir bin
‘Abdullah being asked, “Does one assume Ihram for Hajj before
the months of the Hajp” He said, “No.”* 41 This narration is
more reliable than the narration that we mentioned from the
Prophet jg. In short, this statement is the opinion of the
Companion, supported by Ibn ‘Abbas’ statement that it is a
part of the Sunnah not to assume Ihram for Hajj before the
111 Al-Umm 2 : 132 .
Ibn Khuzaymah 4 : 162 .
Al-Musannaf Ibn Abi Shaybah, and Tafsir ‘Abdur-Razzaq.
^ Al-Umm 2 : 132 , and Al-Bayhaqi 4 : 343 .
Surah 2. Al-Baqarah (175 - 200 ) (Part- 2)
months of the Hajj. Allah knows best.
553
The Months of Hajj
Allah said:
4... the well-known months .}
Al-Bukhari said that Ibn ‘Umar said that these are Shawwal,
Dhul-Qa‘dah and the first ten days of Dhul-Hijjah. 111 This
narration for which Al-Bukhari did not mention the chain of
narrators, was collected by a continuous chain of narrators
that Ibn Jarir rendered authentic, leading to Ibn Umar, who
said:
4The Hajj (pilgrimage) is (in) the well-known (lunar year)
months. }
“which are Shawwal, Dhul-Qa‘dah and the (first) ten days of
Dhul-Hijjah.” 121 Its chain is SahOi. Al-Hakim also recorded it
in his Mustadrak, and he said,“It meets the criteria of the Two
Shaykhs." 13 ’
This statement is also reported from Umar, ‘Ali, Ibn Mas*ud,
‘Abdullah bin Az-Zubayr, Ibn ‘Abbas, ‘Ata’, Tawus, Mujahid,
Ibrahim An-Nakhal, Imam Ash-Sha*bi, Al-Hasan, Ibn Sirin,
Makhul, Qatadah, Ad-Dahhak bin Muzahim, Ar-RabT bin Anas
and Muqatil bin Hayyan. 14 ' This opinion was preferred by Ibn
Jarir who said, “It is a common practice to call two months
and a part of the third month as ‘months’. This is similar to
the Arab’s saying, *1 visited such and such person this year or
this day.' He only visited him during a part of the year and a
part of the day. Allah said:
4But whosoever hastens to leave in two days, there is no sin on
him.}
111 Fath Al-Bari 3 :490 .
121 At-Tabari 4:116.
131 Al-Hakim 2:276.
^ 4 * Ibn Abi Hatim 2 :486-488 .
554
Tafsfr Ibn Kathir
In this case, one will only be hastening for one and a half
days.”
Allah then said:
iSo whosoever intends (Farada) to perform Hajj therein (by
assuming Ihram),}
meaning that one's assuming the Ihram requires a Hajj, for
the person is required to complete the rituals of Hajj after
assuming Ihram. Ibn Jarir said that Al-‘Awfi said, “The
scholars agree that ( Farada ) ‘intends’ mentioned in the Ayah
means it is a requirement and an obligation.” 1 11 ‘Ali bin Abu
Talhah said that Ibn ‘Abbas said:
iSo whosoever intends to perform Hajj therein (by assuming
Ihram), $
refers to those who assume Ihram for Hajj and ‘Umrah”. ‘Ata’
said, “'Intends', means, assumes the Ihram." Similar
statements were attributed to Ibrahim, Ad-Dahhak and
others.’ 2 ^
Prohibition of Rafath (Sexual Intercourse) during Hajj
Allah said:
iHe should not have Rafath ^
This Ayah means that those who assume the Ihram for Hajj
or ‘Umrah are required to avoid the Rafath, meaning, sexual
intercourse. Allah’s statement here is similar to His statement:
ilt is made lawful for you to have Rafath ( sexual relations) with
your wives on the night of the fast .> (2:187)
Whatever might lead to sexual intercourse, such as
embracing, kissing and talking to women about similar
111 At-Tabari 4:120-121.
121 At-Tabari 4: 123.
555
Su rah 2. Al-Baqarah (175 - 200) (Part-2)
subjects, is not allowed. Ibn Jarir reported that Nafi‘ narrated
that ‘Abdullah bin ‘Umar said, “ Rafath means sexual
intercourse or mentioning this subject with the tongue, by
either men or women.” 111 ‘Ata’ bin Abu Rabah said that Rafath
means sexual intercourse and foul speech. 121 This is also the
opinion of ‘Amr bin Dinar. ‘Ata’ also said that they used to
even prevent talking (or hinting) about this subject. 131 Tawtis
said that Rafath includes one’s saying, “When 1 end the Ihram
I will have sex with you.” 141 This is also the same explanation
offered by Abu Al-‘Aliyah regarding Rafath. ‘Ali bin Abu Talhah
said that Ibn ‘Abbas said, “ Rafath means having sex with the
wife, kissing, fondling and saying foul words to her, and
similar acts.” 151 Ibn ‘Abbas and Ibn ‘Umar said that Rafath
means to have sex with women. 161 This is also the opinion of
Said bin Jubayr, ‘Ikrimah, Mujahid, Ibrahim An-Nakhal, Abu
Al-‘Aliyah who narrated it from ‘Ata’ and MakhQl, ‘Ata Al-
Khurasani, ‘Ata’ bin Yasar, ‘Atiyah, Ibrahim, Ar-Rabi‘, A z-
Zuhri, As-Suddi, Malik bin Anas, Muqatil bin Hayyan, ‘Abdul-
Karim bin Malik, Al-Hasan, Qatadah and Ad-Dahhak, and
others.
The Prohibition of Fusuq during HaJJ
Allah said:
43 3
4... nor commit sin £ Miqsam and several other scholars related
that Ibn ‘Abbas said, "It is disobedience." This is also the
opinion of ‘Ata,’ Mujahid, Tawus, Ikrimah, Said bin Jubayr,
Muhammad bin KaT), Al-Hasan, Qatadah, Ibrahim An-Nakhal,
Az-Zuhri, Ar-Rabl* bin Anas, ‘Ata’ bin Yasar, ‘Ata’ Al-Khurasani
and Muqatil bin Hayyan. 171
Ibn Wahb reported that Nafi‘ narrated that ‘Abdullah bin
m At-Tabari 4:126.
121 At-Tabari 4: 127.
131 At-Tabari 4:128.
141 Ibid.
151 Al-Tabari 4:129.
161 Ibid.
171 Ibn Abi Hatim 2 :497-500 .
556
Tafsir Ibn Kathir
“Umar said, “ Fusuq [or sin mentioned in the Ayah (2:197)]
refers to committing what Allah has forbidden in the Sacred
Area.” 111
Several others said that Fusuq means cursing others, they
based this on the authentic Hadith:
,4^Jl
« Cursing the Muslim is Fusuq, while fighting him is Kufr . » |21
‘Abdur- Rahman bin Zayd bin Aslam said Fusuq here means
slaughtering animals for the idols, as Allah said:
4'a jyJ J >1 lili jfy
4... or impious (Fisq) meat (of an animal) which is slaughtered
as a sacrifice for others than Allah > (6:145)
Ad-Dahhak said that Fusuq is insulting one another with
bad nicknames.
Those who said that the Fusuq means all types of
disobedience are correct. Allah has also prohibited committing
injustice during the months of Hajj in specific, although
injustice is prohibited throughout the year. This is why Allah
said:
4... of them four are sacred. That is the right religion, so wrong
not yourselves therein.} (9:36)
Allah said about the Sacred Area:
4fi) Vri v-5
4 . . .and whoever inclines to evil actions therein or to do wrong,
him We shall cause to taste from a painful torment .} (22:25)
It is recorded in the Two Sahihs that Abu Hurayrah narrated
that Allah’s Messenger jg said:
«<•( *jji J gji- \±j 'ji ^ii IJU £>■
“Whoever performed Hajj to this (Sacred) House and did not
commit Rafath or Fusuq, will return sinless, just as the day his
m Ibn AbiHatim 2:497.
121 Fath Al-Bdri 1 : 135.
Surah 2 . Al-Baqarah (175 - 200 ) (Part-2)
mother gave birth to him
557
The Prohibition of arguing during Hajj
Allah said:
4 fo-t
4nor should there be Jiddl during Hajj}
meaning, disputes and arguments. Ibn Jarir related that
‘Abdullah bin MasUd said that what Allah said:
4
4 ■ . -nor dispute unjustly during the Hajj.}
means to argue with your companion (or fellow) until you
make him angry. This is similar to the the opinion that
Miqsam and Ad-Dahhak related to Ibn ‘Abbas. 121 This is also
the same meaning reported from Abu Al-‘Aliyah, ‘Ata’,
Mujahid, Said bin Jubayr, Ikrimah, Jabir bin Zayd, ‘Ata’ Al-
Khurasani, MakhQl, As-Suddi, Muqatil bin Hayyan, ‘Amr bin
Dinar, Ad-Dahhak, Ar-Rabi‘ bin Anas, Ibrahim An-Nakhal,
‘Ata bin Yasar, Al-Hasan, Qatadah and Az-Zuhri.* 31
The Encouragement for Righteous Deeds and to bring
Provisions for Hajj
Allah said:
aILju jji \Zj}
4 And whatever good you do, Allah blows it.}
After Allah prohibited evil in deed and tongue, He
encouraged righteous, good deeds, stating that He is
knowledgeable of the good that they do, and He will reward
them with the best awards on the Day of Resurrection.
Allah said next:
0 ££
4And take provisions (zbith you) for the journey, but the best
Fath Al-Bari 4 :25 and Muslim 2 : 983 .
121 At-Tabari 4:141.
131 Ibn Abi Hatim 2 : 503 - 505 :
558
Tafsir Ibn Katlur
provision is At-Taqioa (piety, righteousness ) .)»
Al-Bukhari and Abu Dawud reported that Ibn ‘Abbas said,
“The people of Yemen used to go to Hajj without taking
enough supplies with them. They used to say, *We are those
who have Tawakkul (reliance on Allah).’ Allah revealed this
Ayah:
iAnd take provisions (with you) for the journey, but the best
provision is At-Taqioa (piety, righteousness).^
Ibn Jarir and Ibn Marduwyah narrated that Ibn TJmar said,
“When people assumed Ihram, they would throw away
whatever provisions they had and would acquire other types of
provisions. Allah revealed:
il& l' 0 >
iAnd take a provisions (with you) for the journey, but the best
provision is At-Taqwd (piety, righteousness ).}
Allah forbade them from this practice and required them to
take flour and Sawiq (a type of food usually eaten with dates)
with them.” 121
The Provisions of the Hereafter
Allah said:
& %■ djfr
1.. .but the best provision is At-Taqwd (piety, righteousness).}
When Allah required mankind to supply themselves with what
sustains them for the journeys of this life, He directed them to
the necessary provisions for the Hereafter: Taqwa. Allah said
in another Ayah :
T tSjB' o-Uj
1.. .and as an adornment; and the raiment of Taqwa, that is
better.} (7:26)
Allah mentioned the material covering and then He
111 Fath Al-Bari 3 :449 , Abu Dawud 2 :309.
121 At-Jabari 4:156.
559
Surah 2. Al-Baqarah (175 - 200) (Part-2)
mentioned the spiritual covering, which includes humbleness,
obedience and Taqwa. He also stated that the latter provision
is better and more beneficial than the former.
iSo fear Me, O men of understanding!}
meaning: “Fear My torment, punishment, and affliction for
those who defy Me and do not adhere to My commands, O
people of reason and understanding.’
.’i - ».*.
0 i
0^
oi V— l»i of feZi p£=s=c\s.
\"< ' I'ir t .. Ax I »,
il98. There is no sin on you if you seek the bounty of your
lord (during pilgrimage by trading). Then when you leave
'Arafat, remember Allah (by glorifying His praises, i.e.,
prayers and invocations) at the Mash‘ar-il-Haram. And
remember Him (by invoking Allah for all good) as He has
guided you, and verily you were before, of those who were
astray }.
Commercial Transactions during Hajj
Al-Bukhari reported that Ibn ‘Abbas said, “Ukaz, Mijannah
and Dhul-Majaz were trading posts during the time of
Jahiliyyah. During that era, they did not like the idea of
conducting business transactions during the Hajj season.
Later, this Ayah was revealed:
4 ‘A 5 of Aii (*^
iThere is no sin on you if you seek the bounty of your Lord.}
during the Hajj season.” 111
Abu Dawud and others recorded that Ibn ‘Abbas said, “They
used to avoid conducting business transactions during the
Hajj season, saying that these are the days of Dhikr. Allah
revealed:
[il
^p oi V-i* of p
Fath Al-Bari 8 : 34 .
560
Tafsir Ibn Kalhir
iThere is no sin on you if you seek the bounty of your Lord
(during pilgrimage by trading ).} 111
This is also the explanation of Mujahid, Said bin Jubayr,
‘Ikrimah, Mansur bin Al-Mu‘tamir, Qatadah, Ibrahim An-
Nakhal, Ar-Rab!‘ bin Anas and others. Ibn Jarir reported that
Abu Umaymah said that when Ibn Umar was asked about
conducting trade during the Hajj, he recited the Ayah:
iThere is no sin on you if you seek the bounty of your Lord
(during pilgrimage by trading). }™
This Hadith is related to Ibn ‘Umar with a strong chain of
narrators. This Hadith is also related to the Prophet $gg, as
Ahmad reported that Abu Umamah At-Taymi said, “I asked Ibn
Umar, *We buy (and sell during the Hajj), so do we still have a
valid Hajp’ He said, ‘Do you not perform Tawaf around the
House, stand at ‘Arafat, throw the pebbles and shave your
heads?’ I said, ‘Yes.’ Ibn Umar said, ‘A man came to the
Prophet ^ and asked him about what you asked me, and the
Prophet did not answer him until Jibril came down with this
Ayah:
t. ^ i
iThere is no sin on you if you seek the bounty of your Lord
(during pilgrimage by trading).}
The Prophet 3g summoned the man and said: “You are
pilgrims** .”* 3i Ibn Jarir narrated that Abu Salih said to Umar,
“O Leader of the faithful! Did you conduct trade transactions
during the Hajp” He said, “Was their livelihood except during
HajP'W
Standing at ‘Arafat
Allah said:
it iil( j .\ .. TiU>^>
111 Abu Dawud 2:350.
121 At-Tabari 4:165.
131 Ahmad 2:155.
141 A*-Tabari 4:168.
561
Surah 2. Al-Baqarah (175 - 200) ( Part-2 )
iTheti when you leave 'Arafat, remember Allah (by glorifying
His praises, i.e., prayers and invocations) at the Mash'ar-il-
Haramf
‘Arafat is the place where one stands during the Hajj and it
is a pillar of the rituals of Hajj . Imam Ahmad and the Sunan
compilers recorded that ‘Abdur-Rahman bin Ya'mar Ad-Diyli
said that he heard Allah’s Messenger saying:
" • "" 5 i, * ^ «
iHajj is 'Arafat, (thrice). Hence, those ivlw have stood at
'Arafat before dawn will have performed (the rituals of the
Hajj) . The days of Mina are three, and there is no sin for those
who move on after two days, or for those who stay .s 11 '
The time to stand on ‘Arafat starts from noon on the day of
'Arafah until dawn the next day, which is the day of the
Sacrifice (the tenth day of Dhul-Hijjah). The Prophet ^ stood
at ‘Arafat during the Farewell Hajj, after he had offered the Zuhr
(noon) prayer, until sunset. He said, “Learn your rituals from
me.” 121 In this Hadith (i.e., in the previous paragraph) he said,
“Whoever stood at ‘Arafkt before dawn, will have performed (the
rituals of Haj}).’’
TJrwah bin Mudarris bin Harithah bin Lam At-Ta’i said, “I
came to Allah’s Messenger 0& at Al-Muzdalifah when it was
time to pray. I said, ‘O Messenger of Allah! I came from the two
mountains of Tayy\ and my animal became tired and I became
tired. I have not left any mountain, but stood on it. Do I have a
valid Hajj?’ Allah’s Messenger said:
li yu •— Hj Ji j C*'* l y I
OjU I
^Whoever performed this prayer with us, stood with us until
we moved forth, and had stood at ‘Arafat before that, day or
night, will have performed the Hajj and completed its rituals*.”
I 1 ' Ahmad 4:310, Abu Dawud 2:485, Tuhfat Al-Ahwadhi 3:633, An-
Nasal 5 :256 , and Ibn Majah 2 : 1003 .
* 2 * Muslim 2 :943 .
562
Tafsir Ibn Kathir
This Hadith was collected by Imam Ahmad and the compilers
of the Sunan, and At-Tirmidhi graded it Sahib. 11 ' It was
reported that the mount was called ‘Arafat because, as ‘Abdur-
Razzaq reported that ‘Ali bin Abu Talib said, “Allah sent Jibril
to Prophet Ibrahim and he performed Hajj for him (to teach
him its rituals). When Ibrahim reached ‘Arafat he said, 1 have
‘Araftu (I know this place).’ He had come to that area before.
Thereafter, it was called ‘Arafat.”' 2 ' Ibn Al-Mubarak said that
‘Ata’ said, “It was called ‘Arafat because Jibril used to teach
Ibrahim the rituals of Hajj. Ibrahim would say, 1 have ‘Araftu,
I have ‘Araftu.’ It was thereafter called ‘Arafat.” Similar
statements were attributed to Ibn ‘Abbas' 3 ' , Ibn TJmar and
Abu Mijlaz.' 4 ' Allah knows best.
‘Arafat is also called Al-Mash‘ar Al-Haram, Al-Mash‘ar Al-
Aqsa and Ilal, while the mount that is in the middle of ‘Arafat
is called Jabal Ar-Rahmah (Mount of Mercy).
The Time to leave ‘Arafat and Al-Muzdalifah
Ibn Abu Hatim reported that Ibn ‘Abbas said, “During the
time of JahUiyyah, the people used to stand at ‘Arafat. When
the sun would be on top of the mountains, just as the turban
is on top of a man’s head, they would move on. Allah’s
Messenger jg delayed moving from ‘Arafat until sunset.”' 5 ' Ibn
Marduwyah related this Hadith and added, “He then stood at
Al-Muzdalifah and offered the Fajr (Dawn) prayer at an early
time. When the light of dawn broke, he moved on.” This Hadith
has a Hasan chain of narrators. The long Hadith that Jabir bin
‘Abdullah narrated, which Muslim collected, stated, “The
Prophet jg kept standing there (meaning at ‘Arafat) until
sunset, when the yeUow light had somewhat gone and the disc
of the sun had disappeared. Then, the Prophet $g made
Usamah sit behind him, and in order to keep her under
control, puUed the nose string of Al-Qaswa’ so hard, that its
head touched the saddle. He gestured with his right hand and
'*' Ahmad 4:261, Abu D&wud 2:486, Tuhfat Al-Ahwadhi 3:633, An-
Nasal 5:264, and Ibn Majah 2:1004.
' 2 ' ‘Abdur-Razzaq 5 :96 .
' 3| At-Jabari 4:173-174.
' 4 ' Ibn Abi Hatim 2 :5 19 .
151 Ibn Abi Hatim 2:517.
563
S urah 2 . Al-Baqarah Cl 75 - 2 00) (Part-2)
said, "Proceed calmly people, calmly!" Whenever he happened to
pass over an elevated tract of sand, he lightly loosened the nose
string of his camel till she climbed up and this is how they
reached Al-Muzdalifah. There, he led the Maghrib (Evening) and
‘Isha’ (Night) prayers with one Adhan and two Iqamah (which
announces the imminent start of the acts of the prayer) and did
not glorify Allah in between them (i.e., he did not perform
voluntary Rak'ah). Allah’s Messenger jg then laid down till
dawn and offered the Fajr (Dawn) prayer with Adhan and
Iqamah , when the morning light was clear. He again mounted
Al-Qaswa’, and when he came to Al-Mash‘ar Al-Haram, he
faced towards Qiblah, supplicated to Allah, glorifying Him and
saying, La ilaha illalldh, and he continued standing until the
daylight was very clear. He then went quickly before the sun
rose.
It is reported in the Two Sahihs that Usamah bin Zayd was
asked, “How was the Prophet’s pace when he moved?” He said,
“Slow, unless he found space, then he would go a little faster.”’ 2 '
Al-Mash‘ar Al-Haram
‘Abdur-Razzaq reported that Ibn ‘Umar said that all of Al-
Muzdalifah is Al-Mash'ar Al-Haram. 13 ’ It was reported that Ibn
“Umar was asked about Allah’s statement:
i* at
4... remember Allah (by glorifying His praises, i.e., prayers
and invocations) at the Mash ‘ar-il-Haram . $
He said, “It is the Mount and the surrounding area.”* 4 ’ It was
reported that Al-Mash‘ar Al-Haram is what is between the two
Mounts (refer to the following Hadith ), as Ibn ‘Abbas, Said bin
Jubayr, Ikrimah, Mujahid, As-Suddi, Ar-Rabl‘ bin Anas, Al-
Hasan and Qatadah have stated.’ 5 ’
Imam Ahmad recorded that Jubayr bin Mutlm narrated that
the Prophet |g said:
m Muslim 2:886.
121 Fath Al-Bari 3 :605 , Muslim 2 :936 .
’ 3| Ibn Abi Hatim 2 :521 .
|4 ’ At-Tabari 4:176.
151 Ibn Abi Hatim 2 :52 1-522.
Jr Ibn Kathir
’ " jZ Z&yfi o* *T’^> j£»
«A// 0 / 'Arafat is a place of standing, and keep away from
'Uranah . All of Al-Muzdalifah is a place fir standing, and keep
away from the bottom of Muhassir. All of the areas of Makkah
are a place for sacrifice, and all of the days of Tashrfq are days
of sacrifice V 11
Allah then said:
\jS ilj}
iAnd remember Him (by invoking Allah for all good) as He has
guided you.'}
This Ayah reminds Muslims of Allah’s bounty on them that
He has directed and taught them the rituals of Hajj according
to the guidance of Prophet Ibrahim Al-Khalll. This is why Allah
said:
i...and verily, you were, before, of those wlto were astray .}
It was said that this Ayah refers to the condition before the
guidance or the Qur’an or the Messenger all of which are
correct meanings.
4199. Then depart from the place whence all the people depart
and ask Allah for His forgiveness. Truly, Allah is Oft-
Forgiving, Most-Merciful.
The Order to stand on ‘Arafat and to depart from it
4This Ayah contains Allah’s order to those who stand at ‘Arafat
to also move on to Al-Muzdalifah, so that they remember Allah
at Al-Mash‘ar Al-Haram. Allah commands the Muslim to stand
with the rest of the pilgrims at ‘Arafat, unlike Quraysh who
(before Islam) used to remain in the sanctuary, near Al-
Muzdalifah, saying that they are the people of Allah’s Town and
m
Ahmad 4 :82 .
565
Surah 2. Al-Baqaral i (175 - 200) (Part-2)
the servants of His House. Al-Bukhari reported that ‘A’ishah
said, “Quraysh and their allies, who used to be called Al-
//ums* 1 * , used to stay in Al-Muzdalifah while the rest of the
Arabs would stand at ‘Arafat. When Islam came, Allah com-
manded His Prophet ^ to stand at ‘Arafat and then proceed
from there. Hence Allah’s statement:
iJ-d it
4 . . .from the place whence all the people depart.
This was also said by Ibn ‘Abbas, Mujahid, ‘Ata’, Qatadah
and As-Suddi and others. 131 Ibn Jarir chose this opinion and
said that there is Ijma‘ (a consensus among the scholars) for
it.
Imam Ahmad reported that Jubayr bin Mut'im said, “My
camel was lost and I went out in search of it on the day of
‘Arafah, and I saw the Prophet jg standing in ‘Arafat. I said to
myself, *By Allah he is from the Hums. What has brought him
here?’” 14 ’ This Hadith is also reported in the SahDiayn.^
Al-Bukhari reported that Ibn ‘Abbas said that ‘depart’
mentioned in the Ayah refers to proceeding from Al-Muzdalifah
to Mina to stone the pillars.* 6 ’ Allah knows best.
Asking Allah for His Forgiveness
Allah said:
i...and ask Allah far His forgiveness. Truly, Allah is Oft-
Forgiving , Most-Merciful . ^
Allah frequently orders remembrance of Him after acts of
worship Eire finished. Muslim reported that Allah’s Messenger
M used to ask Allah for His forgiveness thrice after the prayer
’** Literally, “strictly religious”, Quraysh were called so, as they used
to say, “We are the people of Allah, we do not go out of the
sanctuary.”
121 Fath Al-Bari 8 :35 .
131 At-Jabari 4:186-187.
* 4 * Ahmad 4 :80 .
* 5 * Fath Al-Bari 3 :602 , and Muslim 2 :894 .
|6 ' Fath Al-Bari 8 :35 .
566
Tafsir Ibn Kathir
is finished. 11 ' It is reported in the Two SahVis that the Prophet
M encouraged TasbOi (saying Subhan Allah, i.e., Glorified is
Allah), Tahmui (saying Al-Hamdu Lillah, i.e., praise be to Allah)
and Takbir (saying Allahu Akbar, i.e., Allah is the Most Great)
thirty-three times each (after prayer).' 2 '
Ibn Marduwyah collected the Hadith that Al-Bukhari
reported from Shaddad bin Aws, who stated that Allah’s
Messenger % said:
lb j ic~>f Ml ill M cJI I : jJUl (J jij jl jLiiiiMl
t C . O U 3- dO t j . i l li; . * »l li bxl-jj bjy Ulj ihjlc-
14JI> y tjji Ml ^j-ill jiw M Jzs * li i^Jjb *y\j i sill
‘*1>J| J^O oUi K*y M l^jli ytj tiLlJI -db Jji olii ill) ^
“77ie master of supplication for forgiveness, is for the servant to
say: ‘O Allah! You are my Lord, there is no deity worthy of
worship except You. You have created me and I am Your
servant. I am on Your covenant, as much as I can be, and
awaiting Your promise. I seek refuge witlt You from the evil
that I have committed. I admit Your favor on me and admit my
faults. So forgive me, for none except You forgives the sins.'
Whoever said these words at night and died that same night
will enter Paradise. Whoever said it during the day and died
will enter Paradise .»' 3 '
Furthermore, it is reported in the Two Sahths that 'Abdullah
bin ‘Amr said that Abu Bakr said, “O Messenger of Allah!
Teach me an invocation so that I may invoke (Allah) with it in
my prayer. He told me to say:
J oil MJ 4-jJili ‘jk M \j \'ys Uit Jj : ji»
j^^ll jjl JJUJ tlloy y ‘ji**
vAllahumma innt zalamtu nafsi zulman kathiran, wa la
yaghfirudh-dhunuba ilia Anta faghfirli maghfiratan min 'indika,
war-hamni innaka Antal-Ghafur-ur-Rahim (O Allah! I have
done great injustice to myself and none except You forgives
111 Muslim 1 :414.
121 Fath Al-Bari 2 :378 and Muslim 1 :417.
|3 ' Fath Al-Bari 1 1 : 100 .
Surah 2. Al-Baaarah (201 - 224) (Part-2
567
sins, so please forgive me and be merciful to me as You are the
Forgiver, the Merciful).^
There are many other Hadiths on this subject.
-fffjjf iii l_jji==oS l>
O' > -<- U 0? Art?* ' i ^ '-‘J CllK JjIj ;>*
JbJji f ; jdii ^ &S && 4 tsr. eg
Q£r“ *Mt 'j--^ ^
<200. So ivhen you have accomplished your Mandsik, remember
Allah as you remember your forefathers or with far more
remembrance. But of mankind there are some who say: "Our
Lord! Give us (Your bounties) in this world!" and for such
there will be no portion in the Hereafter.}
4202 . And of than there are some who say : " Our Lord! Give
us in this world that which is good and in the Hereafter that
which is good, and save us from the torment of the Fire!"}
4202 . For than there will be alloted a share for what they have
earned. And Allah is swift at reckoning.}
The Order for Remembrance of Allah and seeking Good
in this Life and the Hereafter upon completing the Rites
otHajj
Allah commands that He be remembered after the rituals are
performed.
4ft=*'X£ •%$}
4... as you ranember your forefathers}
Said bin Jubayr said that Ibn ‘Abbas said, “During the time
of Jdhiliyyah, people used to stand during the {Hay) season,
and one of them would say, ‘My father used to feed (the poor),
help others (end their disputes, with his money), pay the
Diyah (i.e., blood money),’ and so forth. The only Dhikr that
they had was that they would remember the deeds of their
fathers. Allah then revealed to Muhammad jg:
*** Fath Al-Bari 13 :484 and Muslim 4 :2078 .
Surah 2. Al-Baaarah (201 - 224) (Part-2
569
mentioned.
Said bin Jubayr said that Ibn ‘Abbas said, “Some bedouins
used to come to the standing area (‘Arafat) and supplicate
saying, ‘O Allah! Make it a rainy year, a fertile year and a year
of good child bearing.’ They would not mention any of the
affairs of the Hereafter. Thus, Allah revealed about them:
4^ i Ji , \ £ ^ tjiU tij jjij jS ^ *±}
}But of mankind there are some who say : "Our Lord! Give us
(Your bounties) in this world!" and for such there will be no
portion in the Hereafter. $
The believers who came after them used to say:
4jU!' v'ic cij
iOur Lord! Give us in this world that which is good and in the
Hereafter that which is good, and save us from the torment of
the Fire!"}
Next, Allah revealed:
iFor them there will be alloted a share for what they have
earned. And Allah is swift at reckoning .}
Hence, Allah praised those who ask for the affairs of both
this life and the Hereafter. He said:
4S^>
4And of them there are some who say : "Our Lord! Give us in
this world that which is good and in the Hereafter that which is
good, and save us from the torment of the Fire!”}
The supplication mentioned and praised in the Ayah
includes all good aspects of this life and seeks refuge from all
types of evil. The good of this life concerns every material
request of well-being, spacious dwelling, pleasing mates,
sufficient provision, beneficial knowledge, good profession or
deeds, comfortable means of transportation and good praise,
all of which the scholars of Tafsir have mentioned regarding
this subject. All of these are but a part of the good that is
sought in this life.
571
Surah 2 . Al-Baqarah (201 - 224) ( Part-2 )
Muslim also recorded
it.' 1 '
Al-Hakim reported
that Said bin Jubayr
said, “A man came to
Ibn ‘Abbas and said,
‘I worked for some
people and settled for
a part of my
compensation in
return for their taking
me to perform Hajj
with them. Is this
acceptable?’ Ibn
‘Abbas said, ‘You are
among those whom
Allah described:
4 r-
iFor them there will be
alloted a share for what
they have earned. And
Allah is swift at
reckoning
Al-Hakim then commented; "This Hadith is authentic
according to the criteria of the Two Shaykhs (Al-Bukhari and
Muslim) although they did not record it."
jaisS _ rT ^1
i3*J i i jA-jlj
4&fj J«Lj) jj
0 i\4J
0 jJ* V> gO yii\
o*j pt ^*4 v?j> <4 J**» -j iif
<4i 'i? (Jl(j $r ^ *
4203. And remember Allah during the Appointed Days. But
whosoever hastens to leave in two days, there is no sin on him
and whosoever stays on, there is no sin on him, if his aim is to
do good and obey Allah (fear Him), and knono rhat you will
surely be gathered unto Him.}
I 1 * Muslim 4 :2068.
121 Al-Hakim 2:277.
573
Surah 2. Al-Baqarah (201 - 224) ( Part-2 )
Ad-Diyli:
r 5 ! 'fc jr^ If) (^! ^ ui <3^5 fdj“
«The days of Mina (Tashriq) are three. Those who hasten in
two days then there is no sin in it, and those who delay (i.e.,
remain in Mind for a third day) then there is no sin in if. a* 1 '
Ibn Jarir reported that Abu Hurayrah narrated that Allah’s
Messenger jg said:
«<S»l Ji'j pjd, jtji-H fd»
l The days of Tashriq are days of eating and remembering
Allah.*
Ibn Jarir reported that Abu Hurayrah narrated that Allah’s
Messenger ^ sent ‘Abdullah bin Hudhafah to Mina proclaiming:
« > <ii Aj js-i fd »;i$i .i* t yy^
•" * * ' '
“Do not fast these days (i.e., Tashriq days), for they are days
of eating, drinking and remembering Allah the Exalted and
Most Honored . » 12 ’
The Appointed Days
Miqsam said that Ibn ‘Abbas said that the Appointed Days
are the days of Tashriq, four days: the day of the Sacrifice
(10th of Dhul-Hijjah) and three days after that.* 3 ’
This opinion was .also reported of Ibn ‘Umar, Ibn Az-Zubayr,
Abu Musa, ‘Ata’, Mujahid, ‘Ikrimah, Said bin Jubayr, Abu
Malik, Ibrahim An-Nakhal, Yahya bin Abu Kathir, Al-Hasan,
Qatadah, As-Suddi, Az-Zuhri, Ar-Rabi‘ bin Anas, Ad-Dahhak,
Muqatil bin Hayyan, ‘Ata’ Al-Khurasani, Malik bin Anas, and
others. 1 *’ 1 In addition, the apparent meaning of the following
Ayah supports this opinion:
4But whosoever hastens to leave in hoo days, there is no sin on
^ Abu Dawud 2 :485 .
121 At-Tabari 4:211.
131 At-Tabari 4:213.
141 Ibn Abi Hatim 2 :547-549.
574
Tafsfr Ibtt Kathir
him and whosoever stays on, there is no sin on him.}
So the Ayah hints to the three days after the day of
Sacrifice.
Allah’s statement:
-j '.it \f^=,%}
iAnd remember Allah during the Appointed Days }
directs remembering Allah upon slaughtering the animals,
after the prayers, and by Dhikr (supplication) in general. It also
includes Takbir and remembering Allah while throwing the
pebbles every day during the Tashriq days. A Hadith that Abu
Dawud and several others collected states:
4ii /i jUJi ^ >5
uTaiuaf around the House, Sa'f between As-Safd and Al-
Marwah and throwing the pebbles were legislated so that Allah
is remembered in Dhikr. ^
When mentioning the first procession (refer to 2:199) and the
second procession of the people upon the end of the Hajj
season, when they start to return to their areas, after they had
gathered during the rituals and at the standing places, Allah
said,
iand obey Allah (fear Him), and know that you will surely be
gathered unto Him.}
Similarly, Allah said:
iAnd it is He Wlw has created you on the earth, and to Him
you shall be gathered back.} (23:79)
cr
s .
v <i'j J ~A -, JfjVi j iA-* dy ' j*_>
m
Abu Dawud 2 :447 .
Surah 2. Al-Baqarah (201 - 224) ( Part-2 )
575
£>jij
>/rr t-
4
^dii
4204. Am/ o/ mankind there is he whose speech may please you
(O Muhammad jg), in this worldly life, and he calls Allah to
witness as to that which is in his heart, yet he is the most
quarrelsome of the opponents. $
4205. And when he turns away (from you O Muhammad sg),
his effort in the land is to make mischief therein and to destroy
the crops and the cattle, and Allah likes not mischief >.
4206. And when it is said to him, " Fear Allah", he is led by
arrogance to (more) crime. So etiough for him is Hell, and
worst indeed is that place to rest!}
4207. And of tnankind is he who would sell himself, seeking
the pleasure of Allah. And Allah is full of kindness to (His)
servants.}
The Characteristics of the Hypocrites
As-Suddi said that these Ayat were revealed about Al-
Akhnas bin Shariq Ath-Thaqafi who came to Allah’s Messenger
jg and announced his Islam although his heart concealed
otherwise. 1 11
Ibn ‘Abbas narrated that these Ayat were revealed about
some of the hypocrites who criticized Khubayb and his
companions who were killed during the Rajl‘ incident. 12 '
Thereafter, Allah sent down His condemnation of the
hypocrites and His praise for Khubayb and his companions:
4«ii —
4 And of mankind is he wlw would sell himself, seeking the
pleasure of Allah .}
It was also said that they refer to the hypocrites and the
believers in general.' 31 This is the opinion of Qatadah,
At-Tabari 4:229.
' 2 ' When ‘Adal and Qarah tribes killed the ten Companions whom the
Prophet 5 & sent to teach them the Qur’an and Islam .
,3) At-Tabari 4:230.
576
Tafsir Ibn Kathir
Mujahid, Ar-Rabl‘ bin Anas and several others, and it is
correct.
Ibn Jarir related that Al-Qurazi said that Nawf Al-Bikali, who
used to read (previous Divine) Books said, “I find the
description of some members of this Ummah in the previously
revealed Books of Allah: they (hypocrites) are people who use
the religion to gain material benefit. Their tongues are sweeter
than honey, but their hearts are more bitter than Sabir (a
bitter plant, aloe). They show the people the appearance of
sheep while their hearts hide the viciousness of wolves. Allah
said, They dare challenge Me, but they are deceived by Me. I
swear by Myself that I will send a Fitnah (trial, calamity) on
them that will make the wise man bewildered.’ I contemplated
about these statements and found them in the Qur’an
describing the hypocrites:
iAtid of mankind there is he whose speech may please you (O
Muhammad j&), in this worldly life, and he calls Allah to
witness as to that which is in his heart, ^ ,1 *
This statement by Al-Qurazi is Hasan Sahih. Allah said:
4 . . .and he calls Allah to witness as to that which is in his
heart,}
This Ayah indicates that such people pretend to be Muslims,
but defy Allah by the disbelief and hypocrisy that their hearts
conceal. Similarly Allah said:
Si J.Q1 Si
iThey may hide (their crimes) from men, but they cannot hide
(them) from Allah.} (4:108)
This Tafsir was reported from Ibn ‘Abbas* 2 * by Ibn Ishaq. It
was also said that the Ayah means that when such people
announce their Islam, they swear by Allah that what is in
their hearts is the same of what their tongues are
111 At-Tabari 4:232.
121 At-Tabari 4:230.
577
Surah 2. Al-Baqarah (201 - 224) (Part-2)
pronouncing. This is also a correct meaning for the Ayah that
was chosen by ‘Abdur-Rahman bin Zayd bin Aslam. 1 ' 1 It is
also the choice of Ibn Jarir who related it to Ibn 'Abbas and
Mujahid. Allah knows best.
Allah said:
jit
iYet he is the most Aladd of the opponents .} (2:204)
The Ayah used the word Aladd here, which literally means
‘wicked’ (here it means ‘quarrelsome 1 ). A variation of the word
Ludda was also used in another Ayah:
^03
iSo that you (Muhammad) warn with it (the Qur'an) a Ludda
people.} (19:97)
Hence, a hypocrite lies, alters the truth when he quarrels
and does not care for the truth. Rather, he deviates from the
truth, deceives and becomes most quarrelsome. It is reported
in Sahih that Allah’s Messenger said:
lilj t jjj- juU- lijj i CjYS •tAi- IS) jSlLJl SSl >
«77ie signs of a hypocrite are three : Whenever he speaks, he
tells a lie. Whenever he promises, he always breaks it (his
promise). If you have a dispute with him, he is most
quarrelsome.*™
Imam Bukhari reported that ‘A’ishah narrated that the
Prophet said:
jJ'ifl j&l J | _ r a.ijf j)8
11 The most haled person to Allah is he who is Aladd and
Khasim (meaning most quarrelsome).*™
Allah then said:
&
111 At-Tabari 4 :233 .
121 Fath Al-Bari 1:111.
131 Fath Al-B&ri 8:36.
578
Tafsir Ibn Kathir
AAnd when he turns away (from you O Muhammad), he
struggles in the land to make mischief therein and to destroy the
crops and the cattle, and Allah likes not mischief. ^
This Ayah indicates that such persons are deviant in the
tongue, evil in the deeds, their words are fabricated, their
belief is wicked and their works are immoral. The Ayah used
the (Arabic word) Sa‘a (literally. Tries’ or ‘intends 1 ). This word
was also used to describe Pharaoh:
if#' a» pi
jj L»1 JUi
rr
4 - ^ 5 ^ A 4
AThen he turned his back, Yas'a (striving hard against Allah) .
Then he gathered Ohs people) and cried aloud saying, T am
your lord, most high.’ So Allah, seized him with a punishing
example for his last and first transgression . Verily, in this is an
instructive admonition for whosoever Jears Allah. $ (79:22-26)
[Sa'a was also used in the Ayah]:
4 ^ S' J' ot 'H
<0 you who believe (Muslims)! When the call is proclaimed for
the Salah (prayer) on the day of Friday (Jumu'ah prayer),
As'aiu come to the remembrance of Allah.} (62:9)
This Ayah means, ‘(when the call to the Friday prayer is
announced) intend and then proceed to attend the Friday
prayer.’ We should mention that hastening to the mosque is
condemed by the Sunnah (as this is another meaning for the
word Sa'a):
Ujjl j jUib UjJt ISLsji iii»
iWhen you come to attend the prayer, do not come in a Sa't
(haste). Rather, come to it while walking at ease and in peace
(or grace ). » |1 ’
The hypocrite has no motive in this life but to cause mischief
and to destroy the crops and the offspring, including what the
animals produce and what the people depend on for their
livelihood. Mujahid said, “If the hypocrite strives for mischief
m
Muslim 1 :420 .
579
Su rah 2. Al-Baqarah (201 - 224 ) ( Part-2 )
in the land, Allah prevents the rain from falling and thus the
crops and the offspring perish.” The Ayah continues:
it 44 v &f}
i...and Allah likes not mischief. $ that is, Allah does not like those
who possess these characteristics, or those who act like this.
Rejecting Advice is Characteristic of the Hypocrites
Allah said:
iAnd when it is said to him, " Fear Allah'', he is led by
arrogance to (more) crime.}
This Ayah indicates that when the hypocrite, who deviates in
his speech and deeds, is advised and commanded to fear
Allah, refrain from his evil deeds and adhere to the truth, he
refuses and becomes angry and outraged, as he is used to
doing evil. This Ayah is similar to what Allah said:
*» ■ *.
,‘yrj 4
it &T
# <■&
iAnd when Our clear verses are recited to them, you will
notice a denial on the faces of the disbelievers! They are nearly
ready to attack with violence those who recite Our verses to
them. Say: " Shall I tell you of something worse than that? The
Fire (of Hell) which Allah has promised to those who
disbelieved, and ivorst indeed is that destination !} (22:72)
This is why in this Ayah, Allah said:
JliJj
<So enough for him is Hell, and worst indeed is that place to
rest}
meaning, the Fire is enough punishment for the hypocrite.
The Sincere Believer prefers pleasing Allah
Allah said:
580
Tafsir Ibn Kathir
$And of mankind is he who would sell himself, seeking the
pleasure of Allah.}
After Allah described the evil characteristics of the
hypocrites, He mentioned the good qualities of the believers.
Allah said:
££2 Jy-ii £
iAnd of mankind is he who would sell himself, seeking the
pleasure of Allah.}
Ibn ‘Abbas, Anas, Said bin Musayyib, Abu ‘Uthman An-
Nahdi, ‘Ikrimah and several other scholars said that this Ayah
was revealed about Suhayb bin Sinan Ar-Rumi. When Suhayb
became a Muslim in Makkah and intended to migrate (to Al-
Madinah), the people (Quraysh) prevented him from migrating
with his money. They said that if he forfeits his property, he is
free to migrate. He abandoned his money and preferred to
migrate, and Allah revealed this Ayah about him. ‘Umar bin
Khattab and several other Companions met Suhayb close to
the outskirts of Al-Madlnah at Al-Harrah (flat lands with black
stones). They said to him, “The trade has indeed been
successful.” He answered them, “You too, may Allah never
allow your trade to fail. What is the matter?” ‘Umar told him
that Allah has revealed this Ayah (2:207) about him. It was
also reported that Allah’s Messenger |jg said, “The trade has
been successful, O Suhayb!”* 1 ^
The meaning of the Ayah (2:207) includes every Mujahid in
the way of Allah. Allah said in another Ayah:
a feat & £'&
33^ 3*3 • \ u*-
4 Verily , Allah has purchased of the believers their lives and
their properties for ( the price) that theirs shall be the Paradise.
They fight in Allah's cause, so they kill (others) and are killed.
It is a promise in truth which is binding on Him in the Tawrdh
and the Injil and the Qur'an . And who is truer to his covenant
m
At-Tabari 4 :248 .
Surah 2. Al-Baaarah (201 - 224 ) (Part-2
581
than Allah? Then rejoice in the bargain which you have
concluded. That is the supreme success.} (9:1 1 1)
When Hisham bin ‘Amr penetrated the lines of the enemy,
some people criticized him. Umar bin Al-Khattab and Abu
Hurayrah refuted them and recited this Ayah:
d y-ii CT ojdlf CZ?j}
iAnd of mankind is he who would sell himself, seeking the pleasure
of Allah . And Allah is full of kindness to (His) servants.}
ft if ^£1 \J 4 l 4 Jjfoi l£s; {&>}
U? sS SJ SiS
4208. O you who believe! Enter Silm perfectly, and follow not
the footsteps of Shay tan (Satan). Verily, he is to you a plain
enemy.}
4209. Then if you slide back after the clear signs (Prophet
Muhammad jg, and this Qur'an and Islam) have come to you,
then know that Allah is All-Mighty, All-Wise}.
Entering Islam in its Entirety is obligated
Allah commands His servants who believe in Him and have
faith in His Messenger to implement all of Islam’s legislation
and law, to adhere to all of its commandments, as much as
they can, and to refrain from all of its prohibitions. ‘Al-‘Awfi
said that Ibn ‘Abbas said, and also Mujahid, Tawtis, Ad-
Dahhak, Ikrimah, Qatadah, As-Suddi and Ibn Zayd said that
Allah’s statement:
4 j-3 j ijuof^
4 Enter Silm} means Islam. 111 Allah’s statement:
4i_»\£= }
4 . . .perfectly} means, in its entirety. This is the Tafsir of Ibn
‘Abbas, Mujahid, Abu Al-‘Aliyah, ‘Ikrimah, Ar-RabT bin Anas,
As-Suddi, Muqatil bin Hayyan, Qatadah and Ad-Dahhak. 12 *
111 At-Jabari 4 :252 , Ibn Abi Hatim 2 :584-585 .
121 Ibn Abi Hatim 2 :586-588.
583
Surah 2. Al-Bagarah (201 - 224) ( Part-2 )
4 Verily, he is to you an open enemy. $
Allah said:
U & — [/i >ii-J j
4Then if you slide back after the clear signs have come to you}
meaning, if you deviate from the Truth after clear proofs have
been established against you,
4-. then knoiv that Allah is All-Mighty} in His punishment, and
no one can escape His vengeance or defeat Him.
4All-Wise} in His decisions, actions and rulings. Hence Abu Al-
‘Aliyah, Qatadah and Ar-Rabl‘ bin Anas said, “He is Mighty in
His vengeance, Wise in His decision.”* 11
J l> (faij J* jit ij "iif J*
4210. Do they then wait far anything other than that Allah
should come to than over the shadmvs of the clouds and the
angels? (Then) the case would be already judged. And to Allah
return all matters (far decision).}
Do not delay embracing the Faith
4 D 0 they then wait far anything other than that Allah should
come to them over the shadows of the clouds and the angels?}
on the Day of Resurrection to judge the early and the latter
creations. Allah shall then reward each according to his or her
deeds; and whoever does good shall see it, and whoever does
evil shall see it. This is why Allah said:
4&\ & fS & &}
4(Then) the case would be already judged. And to Allah return
all matters (far decision).}
*** Ibn Abi yatim 2 :591 .
584
Tafstr Ibtt Kathir
mu »
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^ Similarly, Allah
said:
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4Nay! When the earth
is ground to powder.
And your Lord comes
with the angels in rows.
And Hell will be
brought near that Day.
On that Day will man
remember, but how will
that remembrance (then)
avail him?) (89:21-23)
and:
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< * t £*
4Do they then wait for anything other than that the angels
should come to them, or that your Lord (Allah) should come, or
that some of the signs of your Lord should come (i.e., portents
of the Hour, e.g., rising of the sun from the west)!) (6:158)
Abu Jafar Razi reported that Abu Al-‘Aliyah narrated that:
12'j oj ij "lit jt4 ’Jf, ol "Sfy oj >k; $j,)
iDo they then wait for anything other than that Allah should
come to them over the shadows of the clouds and the angels?)
means, the angels will descend on the shadows of clouds,
while Allah comes as He wills.' 1 ' Some of the reciters read it,
m
At-Jabari 4 :264 .
Surah 2. Al-Baqarah (201 - 224) ( Part-2 )
585
Do they then wait for anything other than that Allah should
come to them and also the angels over the shadows of the
clouds.
This is similar to Allah’s other statement:
<:£■»& $$ $2
4And (remember) the Day when the heaven shall be rent
asunder with clouds, and the angels will be sent down, with a
grand descending .> (25:25)
ill' oji it t* Si Jjrl Lr'J Cji -Hre'* di'Zr-\ Xjf.
ijSJI 05 Oj LijH L/jj) ^3 j f Ju J..*..
./■ v x >>•/ ^ . *5*
-'if** 5 ''tf -»/
*>— i iy* ( 3jjJ, AUy ^_y >^3 j>
4211. Ask the Qiildren of Israel how many clear Ayat (proofs,
evidences, verses, lessons, signs, revelations, etc.) We gave
them. And whoever changes Allah's favor after it has come to
him, [e.g., renounces the religion of Allah (Islam) and accepts
Kufr (disbelief)] then surely, Allah is severe in punishment f
4212. Beautified is the life of this world for those who
disbelieve, and they mock at those who believe. But those who
have Taqwa, will be above them on the Day of Resurrection.
And Allah gives (of His bounty, blessings, favors, and honors
on the Day of Resurrection) to whom He wills without limit. $
The Punishment for changing Allah’s Favor and
mocking the Believers
Allah mentioned that the Children of Israel, were witnesses
to many clear signs that attest to the truth of Moses regarding
what he was sent with for them. They witnessed his hand
(when it became lit with light), his parting the sea, his striking
the rock (and water flowed from the rock), the clouds that
shaded them during the intense heat, the manna and the
quails, and so forth. These signs attested to the existence of
the Creator and the truth of Moses by whose hand these signs
appeared. Yet, so many among them changed Allah’s favor, by
preferring disbelief to faith and by ignoring Allah’s favors,
586
Tafsir Ibn Kathir
JL.X^* iii jli 4j«Xk> ■-* Jju £j* flS Xmw Jxj &j}
4And whoever changes Allah's favor after it had come to him,
then surely, Allah is severe in punishment. }
Similarly, Allah said about the disbelievers of Quraysh:
-j' 1 1 $ iddo jjljJ j) > jjj’
C^4>j
iHave you not seen those who have changed the blessings of
Allah into disbelief, and caused their people to dwell in the
house of destruction? Hell, in which they will bum, - and
what an evil place to settle in!} (14:28, 29)
Then Allah states that He has made the life of this world
beautiful for the disbelievers who are satisfied with it, who
collect wealth, but refrain from spending it on what they have
been commanded, which could earn them Allah’s pleasure.
Instead, they ridicule the believers who ignore this life and
who spend whatever they earn on what pleases their Lord. The
believers spend seeking Allah’s Face, and this is why they have
gained the ultimate happiness and the best share on the Day
of the Return. Therefore, they will be exalted above the
disbelievers at the Gathering Place, when they are gathered,
during the resurrection and in their final destination. The
believers will reside in the highest grades in the utmost highs,
while the disbelievers will reside in the lowest of lows (in the
Fire).
This is why Allah said:
iAnd Allah gives to whom He wills without limit.}
This Ayah indicates that Allah gives sustenance to whomever
He wills of His servants without count or limit in this and the
Hereafter. A Hadith has stated (that Allah said):
“O son of Adam! Spend (in Allah's cause) and 1 (Alldlt) will
spend on i/om.s 111
I 1 * Al-Humaydi 2 :459 .
Surah 2 . Al-Baaarah (201 - 224) (Part-2
587
The Prophet jg said:
w*i) J.yl\ & 'jXc % j*. ji!u
«0 Bilal! Spend and do not fear deprivation from the Owner of
the Throne .» 11 *
Allah said:
J > > .*> /><
J4 3 jcP - Oj
3
4... and whatsoever you spend of anything (in Allah's cause),
He will replace it.} (34:39)
In addition, it is reported in the Sahih (that the Prophet jg
said):
(>-(11' : LLa.i»-l ^ ovj »UJJl ^ j'Jyj ^15-LLo jit
«UL : ISLOi ui :^Ml .lit
« Every day two angels come down from heavens and one of
them says, 'O Allah! Compensate every person who spends in
Your cause,' and the other (angel) says, 'O Allah! Destroy
every miser .'» |21
Also in the Sahih:
C- — : l l»j iC- itti oisi U Ml jJUU vlii (JLa •
j^j vllJi ic— o~s. i .'o' U j ic-lLli
»Tlie son of Adam says, ‘My money, my money!' Yet, what is
your money except that which you eat and use up, wear and
tear, and spend in charity and thus keep (in your record).
Other than that, it will go away and will be left for the people
(the inheritors)
In addition, Imam Ahmad reported that the Prophet jg said:
**J L^jj < aj Jli M JU_j t<J jlS M fjA jlS DjJlt
a The Dunya (life of this world) is the residence of those who
have no residence, the wealth of those who have no wealth, and
it is harvested by those who have no sense of reason. * l4]
111 AMabarani 10:192.
,2) Fath Al-Bari 3 :357 .
131 Muslim 4 :2273 .
,41 Ahmad 6:71.
589
Surah 2. Al-Baqarah (201 - 2 24) (Part-2)
Allah’s statement:
^Mankind was one community}
means; "They all had the guidance. Then:
4)1 i^.vi
They disputed and Allah sent Prophets.
The first to be sent was Nuh."* 1 *
‘Abdur-Razzaq reported that Abu Hurayrah commented on:
44% « l££2J Q
iThen Allah by His leave guided those who believed to the truth
of that wherein they differed.}
saying that the Prophet jg said:
j*4*' J«j V yi-i J jl O 5 ^ 11
\y>£>.\ IXJ 4)1 UlJlfi oU-j 0 ; ULi Ijjji
li*j u lii iij 4)1 Ulo^i o ^jjl tJL^i
n&u&j ji joj;
« We are f/ie /asf (nation), but the first (foremost) on the Day of
Resurrection . We are the first people to enter Paradise, although
they (Jews and Christians) have been given the Book before us
and we after them. Allah has guided us to the truth wherever
they disputed over it. This is the day (Friday) that they
disputed about, Allah guided us to it. So, the people follow us,
as tomorrow is for the Jews and the day after is for the
Christians. » |2)
Ibn Wahb related that ‘Abdur-Rahman bin Zayd bin Aslam
said that his father said about the Ayah:
,>■)' ce *j ijUi-t Q i £»l* ojyi' 4)t
iThen Allah by His leave guided those who believed to the truth
of that wherein they differed.}
They disputed about the day of Congregation (Friday). The
l 1 ' ‘Abdur-Razzaq 1 :82.
‘Abdur-Razzaq 1 :82 .
590
Tafsir Ibn Kathir
Jews made it Saturday while the Christians chose Sunday.
Allah guided the Ummah of Muhammad jg to Friday. They also
disputed about the true Qiblah. The Christians faced the east
while the Jews faced Bayt Al-Maqdis. Allah guided the Ummah
of Muhammad sg to the true Qiblah ( Ka‘bah in Makkah). They
also disputed about the prayer, as some of them bow down, but
do not prostrate, while others prostrate, but do not bow down.
Some of them pray while talking and some while walking. Allah
guided the Ummah of Muhammad jg to the truth. They also
disputed about the fast; some of them fast during a part of the
day, while others fast from certain types of foods. Allah guided
the Ummah of Muhammad sg to the truth. They also disputed
about Ibrahim. The Jews said, ‘He was a Jew,’ while the
Christians considered him Christian. Allah has made him a
Haniyfan Musliman. Allah has guided the Ummah of
Muhammad sg to the truth.
They also disputed about ‘Isa. The Jews rejected him and
accused his mother of a grave sin, while the Christians made
him a god and the son of God. Allah made him by His Word
and a spirit from (those He created) Him. Allah guided the
Ummah of Muhammad jg to the truth.” 1 11
Allah then said:
44 % £
4.. . by His leave} meaning, “By His knowledge of them and by
what He has directed and guided them to,’ according to Ibn
Jarir. ,2 ' Also:
$And Allah guides whom He wills}
means from among His creation. (Allah said:)
fa
4.. . to the straight way} meaning, He commands the decision and
the clear proof. Al-Bukhari and Muslim reported that ‘A’ishah
narrated that when Allah’s Messenger jg used to wake up at
night to pray, he would say:
m At-Tabari 4:284.
121 At-Tabari 4 :286 .
Surah 2. Al-Baqarah (201 - 224) (Part-2)
591
^ ui4®' * l Ar4^ * *i «-> l»j italic- ^ (»^*“ C«JI lojljJLSl}
»p.. j; ,. ‘ . . 4 «UJ ^ t5^ kiU[ nilta^ J»Jl
«0 Af/d/i, f/ie Lord of (angels) JibrH, Mika'U and lsrdfil,
Creator of the heavens and earth and Knower of the seen and
the unseen. You judge between Your servants regarding wlwt
they have disputed in, so guide me to what have been the
subject of dispute of the truth by Your leave. Indeed, You guide
whom You will to the straight path, u 111
A Du‘a reads:
‘tAtaC Ji>dl Ujl J liljjlj 1 15^- Ujl
«uuj j&h d^.ij , di. u_£ii
“O Allah! Show us the truth as truth, and bestow adherence to
it on us. Show us the evil as evil, and make us stay away from
it, and do not confuse us regarding the reality of evil so that we
will not be led astray by it, and make us leaders far the
believers .d* 2 '
$2 jKtf « !£ U$ & tSC tjStJG J ft
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4,214. Or think you that you will enter Paradise without such
(trials) as came to those who passed away before you? They
were afflicted with severe poverty and ailments and were so
shaken that even the Messenger and those who believed along
with him said, "When (will come) the help of Allah?” Yes!
Certainly, the help of Allah is near!}
Victory only comes after succeeding in the Trials
Allah said:
4 'i^\ ijSiJc jt ?.:jL ^
40r think you that you will enter Paradise}
^ Muslim 1 :534 .
121 Takhrij Al-Ihya’ 3:1418.
592
Tafsir Ibn Kathir
before you are tested and tried just like the nations that came
before you? This is why Allah said:
& £2 £u « l;£ js
4 ... without such (trials) as came to those who passed away
before you? They were afflicted with severe poverty and
ailments}
meaning, illnesses, pain, disasters and hardships. Ibn Mas'ud,
Ibn ‘Abbas, Abu Al-‘Aliyah, Mujahid, Said bin Jubayr, Murrah
Al-Hamdani, Al-Hasan, Qatadah, Ad-Dahhak, Ar-RabT, As-
Suddi and Muqatil bin Hayyan said that
iAl-Ba'sd'} means poverty.' 1 ' Ibn ‘Abbas said that
$... and Ad-Darra '} means ailments.
4and were so shaken} for fear of the enemy, and were tested, and
put to a tremendous trial. An authentic Hadith narrated that
Khabbab bin Al-Aratt said, “We said, ‘O Messenger of Allah!
Why do you not invoke Allah to support us? Why do you not
supplicate to Allah for us?’ He said:
4_-l3 jlS’ jlS j* jl”
, * x ( ' ^ __ • , ~ 1
IT , ..\l C- \ \ ; La .Li l la l ■* a L LjLajJ lAUj .1 1/
. ji- JlJi
“The saw would be placed on the middle of the head of one of
those who were before you (believers) and he would be sawn
until his feet, and he would be combed with iron combs between
his skin and bones, yet that would not make him change his
religion .«
He then said:
aJUJ i -y. fs/fo I IjLi ’4>\ jfalj*
i <ujl 111
m
Ibn Abi Hatim 2:616.
593
Surah 2. Al-Baqarah (201 - 22 4) (Part-2)
iBij Allah! This matter (religion) will spread (or expand) by
Allah until the traveler leaves San' a' to Hadramawt (both in
Yemen, but at a great distance from each other) fearing only
Allah and then the wolf for the sake of his sheep. You are just a
hasty people .i 1 ’ 1
And Allah said:
Oi *i» & Jaj tSX i 3 3 i£H\)
4' t (j&tj iyirf ill! j Jyii
iAlif-Ldm-Mvn . Do people think that they will be left alone
because they say: "We believe," and will not be tested? And
We indeed tested those who were before than. And Allah will
certainly make (it) known (the truth of) those who are true, and
ivill certainly make (it) known (the falsehood of) those who are
liars.) ( 29:1-3)
The Companions experienced tremendous trials during the
battle of Al-Ahzab (the Confederates). Allah said:
% pi & S6 ps * fit h)
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^1 tilAy tay U oV (try 1 * ? ttjb
4W/ie?i they came upon you from above you and from beloiv
you, and when the eyes grew wild and the hearts reached to the
throats, and you were harboring doubts about Allah. There, the
believers were tried and shaken with a mighty shaking. And
whai the hypocrites and those in whose hearts is a disease (of
doubts) said: "Allah and His Messenger promised us nothing
but delusion!") (33:10-12)
When Heraclius asked Abu Sufyan, “Did you fight him
(Prophet Muhammad)?” He said, “Yes.” Heraclius said, “What
was the outcome of warfare between you?” Abu Sufyan said,
“Sometimes we lose and sometimes he loses.” He said, “Such
is the case with Prophets, they are tested, but the final victory
is theirs. ” ,2!
Allah’s statement:
111 Fath Al-Bari 6:716.
121 Fath Al-Bari 9:25.
594
Tafsir Ibtt Kathtr
j2>
i... without (such) (trials) as came to those who passed away
before you}
meaning, their way of life. Similarly, Allah said:
53
iThen We destroyed men stronger (in power) than these - and
the example of the ancients has passed away (before them)}
(43:8) and:
4$ jy* & '>*'* jMj Sf-f jj* ifo
^ . . .were so shaken that even the Messenger and those wlio
believed along with him said, "When (will come) the help of
Allah."}
They pleaded (to Allah) for victory against their enemies and
invoked Him for aid and deliverance from their hardships and
trials. Allah said:
4 *r? j $ 61 Vty
4Yes! Certainly, the help of Allah is near!}
Allah said:
iVerily, along with every hardship is relief. Verily, along with
every hardship is relief.} (94:5, 6)
So just as there is hardship, its equal of relief will soon
arrive. This is why Allah said:
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4Yes! Certainly, the help of Allah is near!}
4 ‘ii 6^» _/»- ert \jL«55
i215. They ask you (O Muhammad jg) what they should
spend. Say: " Whatever you spend of good must be for parents
and kindred and orphans and Al-Masakin (the poor) and the
wayfarer, and whatever you do of good deeds, truly, Allah
595
Surah 2 . Al-Ba q arah (201 - 224) (Part-2)
rJj rt am# ^ knows it well
j ajJj cPj [>i3a£_3'’ o^fv^s-L-; c£ V.iS*-
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Who deserves the
Nafaqah (Spending
or Charity)
Muqatil bin Hayyan
said that this Ayah
was revealed about
the voluntary
charity. 111 The Ayah
means, They ask you
(O Muhammad $yg)
how they should
spend, ’ as Ibn ‘Abbas
and Mujahid have
stated. So, Allah
explained it for them,
saying:
S'A'Ab* j & IA, b
5)j o&^-b t&f) otj/V'j
ii&
iSay: "Whatever you
spend of good must be
for parents and kindred and orphans and Al-Masakin and the
wayfarer,"}
meaning, spend it on these categories or areas. Similarly, a
Hadith states (that those who deserve one’s generosity the
most, Eire):
ailuil h&\ ‘J iiu'ij itii J brij vluft
«Your mother, father, sister, brother, the closest and then the
farthest (relatives) .» ,2i
Maymun bin Mihran once recited this Ayah (2:215) and
commented, “These are the areas of spending. Allah did not
mention among them the drums, pipe, wooden pictures, or the
111 Ibn AbiHatim 2:619.
l2] Al-Hakim 3:611.
597
Surah 2. Al-Baqarah (201 - 224) (Part-2)
required to march forth, then march forth .a 111
Allah’s statement:
4... though you dislike it} means, ‘Fighting is difficult and heavy
on your hearts.’ Indeed, fighting is as the Ayah describes it, as
it includes being killed, wounded, striving against the enemies
and enduring the hardship of travel. Allah then said:
!#5 J &*>}
4 . . .and it may he that you dislike a thing which is good for
you }
meaning, fighting is followed by victory, dominance over the
enemy, taking over their lands, money and offspring. Allah
continues:
4 ■ ■ ■ and that you like a thing which is bad for you .}
This Ayah is general in meaning. Hence, one might covet
something, yet in reality it is not good or beneficial for him,
such as refraining from joining the Jihad, for it might lead to
the enemy taking over the land and the government. Then,
Allah said:
X p 'if#
4Alldh knows, but you do not know.}
meaning, He has better knowledge than you of how things will
turn out to be in the end, and of what benefits you in this
earthly life and the Hereafter. Hence, obey Him and adhere to
His commands, so that you may acquire the true guidance.
•* if u* JLij jS JWSi jio J la p p
x; jiif S, ‘if ie iij *4$ r£Pi> £&
•>*'? / ’V * // \ , *4* *
p jlllf iLijlj }^% Qif 4 ^
liljdjl if 4 ijjffl Sr'jJfj \pXi ol
111 FathAl-Bari 4:56.
598
Tafstr Ibn Kathir
4 .N\, j—?;) Jji* «Ji'j «U I ■•■- ~-j
4217. They ask you concerning fighting in the Sacred Months.
Say, "Fighting therein is a great (transgression) but a greater
(transgression) with Allah is to prevent mankind from following
the way of Allah, to disbelieve in Him, to prevent access to Al-
Masjid Al-Haram (at Makkah), and to drive out its inhabitants,
and Al-Fitnah is worse than killing." And they will never cease
fighting you until they turn you back from your religion
(Islamic Monotheism) if they can. And whosoever of you turns
back from his religion and dies as a disbeliever, then his deeds
will be lost in this life and in the Hereafter, and they will be the
dwellers of the Fire. They will abide therein forever.}
4218. Verily, those who have believed, and those who have
emigrated (for Allah's religion) and have striven hard in the
way of Allah, all these hope for Allah’s mercy. And Allah is
Oft-Forgiving, Most-Merciful .}
The N ahhlah Military Maneuvers, and the Ruling on
Fighting during the Sacred Months
Ibn Abu Hatim reported that Jundub bin ‘Abdullah said:
Allah’s Messenger jg assembled a group of men under the
command of Abu ‘Ubaydah bin Jarrah. When he was about to
march, he started crying for the thought of missing Allah’s
Messenger j§. Consequently, the Messenger jg relieved Abu
‘Ubaydah from command, appointed ‘Abdullah bin Jahsh
instead, gave him some written instructions and commanded
him not to read the instructions until he reached such and
such area. He also said to ‘Abdullah:
«Do not compel any of your men to continue marching with
you thereafter . »
When ‘Abdullah read the instructions, he recited Istitjd ‘
[saying, Trulyl to Allah we belong and truly, to Him we shall
return’; and refer to (2:156)] and said, “I hear and obey Allah
and His Messenger.” He then told his companions the story
and read the instructions to them, and two men went back
while the rest remained. Soon after, they found Ibn Hadrami
599
Surah 2 . Al-Baqarah (201 - 2 24) ( Part-2 )
(one of the disbelievers of Quraysh) and killed him not
knowing that that day was in Rajab or Jumadi (where Rajab
is the Sacred Month). The polytheists said to the Muslims,
“You have committed murder in the Sacred Month.” Allah then
revealed:
i~2, 3vSi j i Jl5
iThey ask you concerning fighting in the Sacred Months. Say,
"Fighting therein is a great (transgression)..."^
Abdul-Malik bin Hisham, who compiled the Sirah (life story
of the Prophet j§), related that Ziyad bin ‘Abdullah Bakka’i said
that Muhammad bin Ishaq bin Yasar Al-Madani wrote in his
book on the Sirah, “Allah’s Messenger jg sent ‘Abdullah bin
Jahsh bin Riyab Al-Asadi in Rajab, after he (the Prophet jg)
came back from the first battle of Badr. The Prophet sent
eight people with him, all from among the Muhajirun and none
from the Ansar. He also gave him some written instructions
and ordered him not to read them until he marched for two
days. ‘Abdullah should then read the instructions and march to
implement them, but should not force any of those who were
with him to accompany him.
The companions of ‘Abdullah bin Jahsh were all from the
Muhajirun, from the tribe of Banu ‘Abd Shams bin ‘Abd
Manaf, there was Abu Hudhayfah bin TJtbah bin Rabi'ah bin
‘Abd Shams bin ‘Abd Manaf. From their allies, there was
‘Abdullah bin Jahsh, who was the commander of the army
unit, and TJkkashah bin Mihsan from the tribe of Banu Asad
bin Khuzaymah. From the tribe of Banu Nawfal bin ‘Abd
Manaf, there was TJtbah bin Ghazwan bin Jabir, one of their
allies. From the tribe of Banu Zuhrah bin Kilab, there was
Sa‘d bin Abu Waqqas. From Banu KaTa, there were their allies:
‘Adi bin ‘Amr bin Ar-RabPah not from the tribe of Ibn Wa’il;
Wfiqid bin ‘Abdullah bin ‘Abd Manaf bin ‘Ann bin Thalabah
bin Yarbu' from Banu Tamlm; and Khalid bin Bukair from the
tribe of Banu Sa‘d bin Layth, Suhayl bin Bayda’ from Banu
Al-Harith bin Fihr was also among them. When ‘Abdullah bin
Jahsh marched for two days, he opened and read the
I 1 * Ibn Abi H§tim 2 :628.
600
Tafsir Ibti Kathir
(Prophet’s) instructions, “When you read these instructions,
march until you set camp at Nakhlah between Makkah and
At-Ta’if. There, watch the movements of the caravan of
Quraysh and collect news about them for us.” When ‘Abdullah
bin Jahsh read the document, he said, “I hear and obey.” He
then said to his companions, “Allah’s Messenger % has
commanded me to march forth to Nakhlah to watch the
movements of the caravan of Quraysh and to inform him about
their news. He has prohibited me from forcing any of you (to go
with me). So, those who seek martyrdom, they should march
with me. Those who dislike the idea of martyrdom, let them
turn back. Surely, I will implement the command of Allah’s
Messenger s&.” He and his companions continued without any
of them turning back.
‘Abdullah entered the Hijaz area (western Arabia) until he
reached an area called Buhran, close to Furu‘. There, Sa‘d bin
Abu Waqqas and ‘Utbah bin Ghazwan lost the camel that they
were riding in turns, and they went back to search for it while
‘Abdullah bin Jahsh and the rest of his companions continued
until they reached Nakhlah. Then, a caravan belonging to the
Quraysh passed by carrying raisins, food stuff and some trade
items for the Quraysh. ‘Amr bin Hadrami, whose name was
‘Abdullah bin ‘Abbad, was in the caravan, as well as Uthman
bin ‘Abdullah bin Al-Mughirah and his brother Nawfal bin
‘Abdullah from the tribe of Makhzum, and Al-Hakam bin
Kaysan, a freed slave of Hisham bin Al-Mughirah. When they
saw the Companions they were frightened, but when they saw
Ukkashah bin Mihsan their fears subsided, since his head
was shaved. They said, “These people seek the ‘Umrah, so
there is no need to fear them.”
The Companions conferred among themselves. That day was
the last day in the (sacred) month of Rajab. They said to each
other, “By Allah! If you let them pass, they will soon enter the
Sacred Area and take refuge in it from you. If you kill them,
you will kill them during the Sacred Month.” They at first
hesitated and did not like to attack them. They then began
encouraging themselves and decided to kill whomever they
could among the disbelievers and to confiscate whatever they
had. Hence, Waqid bin ‘Abdullah At-Tamlmi shot an arrow at
‘Amr bin Al-Hadrami and killed him. Uthman bin ‘Abdullah
601
Surah 2 . Al-Baqarah (201 - 224) ( Part-2 )
and Al-Hakam bin Kaysan gave themselves up, while Nawfal
bin ‘Abdullah was able to outrun them in flight. Later on,
‘Abdullah bin Jahsh and his companions went back to Allah’s
Messenger jg in Al-Madinah with the caravan and the two
prisoners.
Ibn Ishaq went on: I was told that some members of the
family of ‘Abdullah bin Jahsh said that ‘Abdullah said to his
companions: “Allah’s Messenger jg will have one-fifth of what
we have confiscated.” This occurred before Allah required one-
fifth for His Messenger from the war booty. So, ‘Abdullah
designated one-fifth of the caravan for Allah’s Messenger jg and
divided the rest among his companions. Ibn Ishaq also stated
that at first, when the Sariyah came back to Allah’s Messenger
he said to them:
JllL ja\ Li®
“J have not commanded you to conduct warfare during the
Sacred Month.*
He left the caravan and the two prisoners alone and did not
take any share of the war booty.
When Allah’s Messenger % did that, the soldiers from the
attack were concerned and felt that they were destroyed, and
their Muslim brethren criticized them for what they did. The
Quraysh said that Muhammad jg and his Companions violated
the sanctity of the Sacred Month and shed blood, confiscated
property and took prisoners during it. Those who refuted them
among the Muslims who remained in Makkah replied that the
Muslims had done that during the month of Shalsan (which is
not a sacred month). Meanwhile, the Jews were pleased about
what happened to Allah’s Messenger fg. They said, ‘ Amr bin
Hadrami was killed by Waqid bin ‘Abdullah: 'Amr, means the
war has started, Hadrami means the war has come, as for
Waqid (bin ‘Abdullah): the war has raged (using some of the
literal meanings of these names to support their fortune-
telling!).” But, Allah made all that turn against them.
The people continued talking about this matter, then Allah
revealed to His Messenger sg:
ip\ te jM ^ c!>i5 &&
602
Tafsir Ibn Kathir
iThey ask you concerning fighting in the Sacred Months. Say,
" Fighting therein is a great (transgression) but a greater
(transgression) with Allah is to prevent mankind from following
the way of Allah, to disbelieve in Him, to prevent access to Al-
Masjid Al-Hardm (at Makkah), and to drive out its inhabitants,
and Al-Fitnah is xuorse than killing. }
This Ayah means, If you had killed during the Sacred
Month, they {disbelievers of Quraysh) have hindered you from
the path of Allah and disbelieved in it. They also prevented
you from entering the Sacred Mosque, and expelled you from
it, while you are its people,
4 ... a greater (transgression) with Allah} than killing whom you
killed among them. Also:
4... and Al-Fitnah is worse than killing .}
means, trying to force the Muslims to revert from their religion
and re-embrace Kufr after they had believed, is worse with
Allah than killing.’ Allah said:
4And they will never cease fighting you until they turn you
back from your religion (Islamic Monotheism) if they can.}
So, they will go on fighting you with unrelenting viciousness.
Ibn Ishaq went on: When the Qur’an touched this subject
and Allah brought relief to the Muslims instead of the sadness
that had befallen them, Allah’s Messenger jgr took possession
of the caravan and the two prisoners. The Quraysh offered to
ransom the two prisoners, TJthman bin ‘Abdullah and Hakam
bin Kaysan. Allah’s Messenger jg said:
mt'i' I - ''l* * ' . ' * » i- tCvl
J l Ne will not accept your ransom until our two companions
return safely . »
meaning Sa‘d bin Abu Waqqas and TJtbah bin Ghazwan, “For
we fear for their safety with you. If you kill them, we will kill
your people.” Later on, Sa‘d and TJtbah returned safely and
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Lt*j s^_)1 i jS^oe.*^ j ||)
*!)><■ >“UJ ' \ffo~~ai* j _pCSt
Allah’s Messenger jg
accepted the
Quraysh’s ransom for
their prisoners. As for
Al-Hakam bin
Kaysan, he became
Muslim and his Islam
strengthened. He
remained with Allah’s
Messenger jg until he
was martyred during
the incident at Bir
Ma’Onah (when the
Prophet jg sent
seventy Companions
to Najd to teach them
Islam, but Banu
Sulaim killed them all
except two). As for
‘Uthman bin
‘Abdullah, he went
back to Makkah and
died there as a
disbeliever.
Ibn Ishaq went on:
When ‘Abdullah bin
Jahsh and his companions were relieved from their
depressing thoughts after the Qur’an was revealed about this
subject, they sought the reward of the fighters (in Allah’s way).
They said, “O Messenger of Allah! We wish that this incident
be considered a battle for us, so that we gain the rewards of
the Mujahidin.” Then, Allah revealed:
^ ^ Sj £ 4 \&1 l£r. &
jy*
4 Verily, those who have believed, and those who have emigrated
(for Allah's religion ) and have striven hard in the way of Allah,
all these hope for Allah’s mercy. And Allah is Oft-Forgiving,
Most Merciful.}
604
Tafsir Ibtt Kathir
Hence, Allah has greatly elevated their hopes of gaining what
they had wished for. 111
ssM Pi 3 *
P £< ■£ Ji 5^4 »iC v ‘JM
{pi js Sss ^ gif 4 0 oi££ ^U3
^ sSf s» 'if its & £p3f Oi jL^3T ^ % p'J4 jij£$
4219. They ask you (O Muhammad jg) concerning alcoholic
drink and gambling. Say: "In them is a great sin, and (some)
benefits far men, but the sin of them is greater than their
benefit." And they ask you what they ought to spend. Say:
"That which is (spare) beyond your needs." Thus Allah makes
clear to you His Laws in order that you may give thought. $
4220. In (to) this worldly life and in the Hereafter. And they
ask you concerning orphans. Say: "The best thing is to work
honestly in their property, and if you mix your affairs with
theirs, then they are your brothers. And Allah knows (the one)
who means mischief (e.g., to swallow their property) from (the
one) who means good (e.g., to save their property). And if
Allah had wished, He could have put you into difficulties.
Truly, Allah is All-Mighty, All-Wise."}
The Gradual Prohibition of Khamr (Alchoholic Drink)
Imam Ahmad recorded that Abu May sarah said that ‘Umar
once said, “O Allah! Give us a clear ruling regarding Al-
Khamrr Allah sent down the Ayah of Surat Al-Baqarah:
iThey ask you (O Muliammad gg) concerning alcolwlic drink
and gambling. Say: "In them is a great sin...}
‘Umar was then summoned and the Ayah was recited to
him. Yet, he still said, “O Allah! Give us a clear ruling
regarding Al-Khamr. n Then, this Ayah that is in Surat An-
Nisa’ was revealed:
|i|
Ibn Hishfim 2 1252 - 255 .
Surah 2. Al-Baaarah (201 - 224 ) ( Part-2 )
605
iO you who believe! Approach not As-Salah (the prayer) when
you are in a drutiketi state.} (4:43)
Then, when the prayer was called for, a person used to
herald on behalf of Allah’s Messenger jg, “No drunk person
should attend the prayer.” Umar was summoned again and the
Ayah was recited to him. Yet, he still said, “O Allah! Give us a
clear ruling regarding Al-Khamr.” Then, the Ayah that is in
Surat Al-Ma’idah was revealed, Umar was again summoned
and the Ayah was recited to him. When he reached:
ft &}
iSo, will you not then abstain ?} (5:91)
he said, “We did abstain, we did abstain.”* 11 This is also the
narration that Abu Dawud, At-Tirmidhi and An-Nasal collected
in their books. 12 * ‘Ali bin Al-Madlni and At-Tirmidhi said that
the chain of narrators for this Hadtth is sound and authentic.
We will mention this Hadtth again along with what Imam
Ahmad collected by Abu Hurayrah Allah’s saying in Surat Al-
Ma’idah:
4 j 83 ^ £C#5 ^ <3i>
ilntoxicants and gambling, and Al-Ansdb, 131 and Al-Azlam 141
are an abomination of Satan's handiwork. So avoid (strictly all)
that (abomination) in order that you may be successfitl .} (5:90)
Allah said:
iThey ask you (O Muhammad j*) concerning alcoholic drinks
and gambling.}
As for Al-Khamr, Umar bin Khattab, the Leader of the
faithful, used to say, “It includes ail what intoxicates the
mind.” We will also mention this statement in the explanation
111 Ahmad 1:531.
,2 ' Abu Dawud 4 :79 , Tuhfat Al-Ahwadhi 8 :415 , An-Nasal 8 :287 .
* 3 * Altars upon which animals were sacrificed for other than Allah
* 4 * Arrows used for divination .
606
Tahir Ibn Kathir
of Surat Al-Ma’idah, along with the topic of gambling. 1 11
Allah said:
iSay : In them is a great sin, and (some) benefits for men.}
As for the harm that the Khamr and gambling cause, it
effects the religion. As for their benefit, it is material, including
benefit for the body, digesting the food, getting rid of the
excrements, sharpening the mind, bringing about a joyous
sensation and financially benefiting from their sale. Also, (their
benefit includes) earnings through gambling that one uses to
spend on his family and on himself. Yet, these benefits are
outweighed by the clear harm that they cause which affects
the mind and the religion. This is why Allah said:
4... but the sin of them is greater than their benefit. $
This Ayah was the beginning of the process of prohibiting
Khamr, not explicity, but it only implied this meaning. So
when this Ayah was recited to ‘Umar, he still said, “O Allah!
Give us a clear ruling regarding Al-Khamr." Soon after, Allah
sent down a clear prohibition of Khamr in Surat Al-Ma’idah:
& * jUy *2r at t#: uM
* 15 >' 4 fiz $ C\ &h\ L.J,
40 you who believe! Intoxicants (all kinds of alcoholic drinks),
and gambling, and Al-Ansdb, and Al-Azlam are an
abomination of Shay tail's handiwork. So avoid (strictly all) that
(abomination) in order that you may be successful. Shay tan
wants only to excite enmity and hatred between you with
intoxicants (alcolwlic drinks) and gambling, and hinder you
from the remembrance of Allah and from As-Saldh (the prayer).
So, will you not then abstain?} ( 5 : 90 , 9 1
We will mention this subject, by the will of Allah, when we
111 Ahmad 2:351.
[21 Ibn Abi Hatim 2 :636.
607
Surah 2. Al-Bacmrah (201 - 224) (Part-2)
explain Surat Al-Ma’idah.
Ibn 'Umar, Ash-ShaTii, Mujfihid, Qatadah, Ar-Rabl‘ bin Anas
and ‘Abdur-Rahman bin Aslam stated that the first Ayah
revealed about Khamr was: /
4 j* ./-Jil'j - • f 0 '
AThey ask you about Khamr and gambling. Say : "In them
there is great sin."} (2:219)
Then, the Ayah in Surat An-Nisa’ was revealed (on this
subject) and then the Ayah in Surat Al-Ma’idah which
prohibited Khamr. ili
Spending whatever One could spare of his Money on
Charity
Allah said:
A And they ask you what they ought to spend. Say: " That
which is (spare) beyond your needs."}
Al-Hakam said that Miqsam said that Ibn ‘Abbas said that
this Ayah means, whatever you can spare above the needs of
your family. This is also the opinion of Ibn Umar, Mujahid,
‘Ata’, ‘Ikrimah, Said bin Jubayr, Muhammad bin Ka*b, Al-
Hasan, Qatadah, Al-QSsim, Salim, ‘Ata’ Al-Khurasani and Ar-
RabT bin Anas. 121
Ibn Jarir related that Abu Hurayrah said that a man said,
“O Messenger of Allah! I have a Dinar (a currency).” The
Prophet sg said:
"Spend it you on yourself .» He said, “I have another Dinar.” He
said:
"Spend it on your wife.* He said, “I have another Dinar.” He
said:
111 At-Jabari 4:331-336.
121 Ibn Abi Hatim 2 :656-657.
608
Tafsir Ibn Kathlr
u Spend it on your offspring .» He said, “I have another Dinar."
He said:
«You have better knowledge (meaning how and where to spend
it in charity) J ll]
Muslim also recorded this Hadith in his Sahth.
Muslim recorded that Jabir said that Allah’s Messenger jg
said to a man:
villa i If ‘ds " 1 vviliaSte jJii oji i (jjuali Ijjl®
J li£aj Iji^j vilirj If jU nilSly
(iStorf with yourself and grant it some charity. If anything
remains, then spend it on your family. If anything remains,
then spend it on your relatives. If anything remains, then
spend it like this and like that (i.e., on various charitable
purposes) J™
A Hadith states:
i iaili (Jhl (jt dll Jjjl*
« O son of Adam! If you spend whatever you can spare, it
would be better far you; but if you keep it, it would be worse
far you. You shall not be blamed far whatever is barely
sufficient .»* 31
Allah said:
Qi If 4 p #
iThus Allah makes clear to you His Ay at in order that you
may give thought. In (to) this worldly life and in the
Hereafter.}
meaning, just as He stated and explained these
commandments for you, He also explains the rest of His Ayat
m At-Tabari 4:340.
121 Muslim 2:692.
Muslim no. 1036.
Surah 2. Al-Baqarah (201 - 224) ( Part-2 )
609
regarding the commandments and His promises and warnings,
so that you might give thought in this life and the Hereafter.’
‘Ali bin Abu Talhah said that Ibn ‘Abbas commented, “Meaning
about the imminent demise and the brevity of this life, and the
imminent commencement of the Hereafter and its
continuity.”^ 'I
Maintaining the Orphan’s Property
Allah said:
j* j&J ijlij fii'y-l i Jlj "Jf js
4And they ask you concerning orphans. Say: "Tire best thing is
to work honestly in their property, and if you mix your affairs
with theirs, then they are your brothers. And Alldlt knows him
who means mischief (e.g., to swallow their property) from him
w ho means good (e.g., to save their property). And if Allah
had wished. He could have put you into difficulties .}
Ibn Jartr reported that Ibn ‘Abbas said, “When the Ayat
4And come not near to the orphan's property, except to
improve it.} (6:152) and
i\}
iVerily, those wlw unjustly eat up the property of orphans,
they eat up only fire into their bellies, and they will be burnt in
the blazing Fire!} (4: 10)
were revealed, those who took care of some orphans, separated
their food and drink from the orphans’ food and drink. When
some of the orphans’ food and drink remained, they would
keep it for them until they eat it or otherwise get spoiled. This
situation was difficult for them and they mentioned this
subject to Allah’s Messenger fg.
Ill
At-Jabari 4 :348 .
^pj4 % & m &\ * ^
iAnd they ask you concerning orphans. Say: " The best thing is
to work honestly in their property, and if you mix your affairs
with theirs, then they are your brothers.}
Hence, they joined their food and drink with the food and
drink of the orphans.” 1 11 This Hadith was also collected by
Abu Dawud, An-Nasal and Al-Hakim in his Mustadrak. m
Several others said similarly about the circumstances
surrounding the revelation of the Ayah (2:220), including
Mujahid, ‘Ata’, Ash-Shahi, Ibn Abu Layla, Qatadah and others
among the Salaf and those after them. 131
Ibn Jarir reported that ‘A’ishah said, “I dislike that an
orphan’s money be under my care, unless I mix my food with
his food and my drink with his drink.’’ 141
Allah said:
iSay: The best thing is to ivork honestly in their property .}
meaning, on the one hand (i.e., this is required in any case).
Allah then said:
i...and if you mix your affairs with theirs, then they are your
brothers.}
meaning, there is no harm if you mix your food and drink
with their food and drink, since they are your brothers in the
religion. This is why Allah said afterwards:
iAnd Allah knows (the otic) who means mischief (e.g., to
swallow their property) from (the one) who means good (e.g., to
save their property).}
meaning, He knows those whose intent is to cause mischief or
righteousness. He also said:
111 At-Tabari 4 :350 .
121 Abu Dawud 3 :291 , An-Nasal 6 :256 and Al-Hakim 2 :103.
131 At-Tabari 4 :350-353 .
141 At-Tabari 4 : :355 .
611
Sur ah 2 . Al-Baqarah (201 - 224) ( Part-2 )
iif jl ill its f'ff
iAnd if Allah had wished, He could have put you into
difficulties. Truly, Allah is All-Mighty, All-Wise >
meaning, if Allah wills, He will make this matter difficult for
you. But, He made it easy for you, and allowed you to mix
your affairs with the orphans’ affairs in a way that is better.
Similarly, Allah said:
^ 0 — *■' Jl
iAnd come not near to the orphan's properh/, except to
improve it.? ( 6 : 152 )
Allah has thus allowed spending from the orphan’s estate by
its executor, in reasonable proportions, on the condition that
he has the intention to compensate the orphan later on, when
he can afford it. We will mention about it in detail in Surat An-
Nisa’ by Allah’s will.
Jl ^ fcxdS jJJ j; % Uy -Oj i£as
4 ijt JSi'j Ji ijf-j, ffx
i221. And do not marry Al-Mushrikdt (idolatresses) till they
believe (worship Allah Alone). And indeed a slave woman who
believes is better than a (free) Mushrikah (idolatress), even
though she pleases you. And give not (your daughters) in
marriage to Al-Mushrikfn till they believe (in Allah Alone) and
verily, a believing servant is better than a (free) Mushrik
(idolator), even though he pleases you. Those (Mushrikin) invite
you to the Fire, but Allah invites (you) to Paradise and
forgiveness by His leave, and makes His Ay at (proofs,
evidences, verses, lessons, signs, revelations, etc.) Hear to
mankind that they may remember. )>
The Prohibition of marrying Mushrik Men and Women
Allah prohibited the believers from marrying Mushrik women
who worship idols. Although the meaning is general and
includes every Mushrik woman from among the idol
worshippers and the People of the Scripture, Allah excluded
612
Tafsir Ibn Kathir
the People of the Scripture from this ruling. Allah stated:
Jt* uw** 1 'i) OJ
^(Lawful to you in marriage) are chaste women from those who
were given the Scripture (Jeios and Christians) before your time
when you have given their due dowry, desiring chastity (i.e.,
taking them in legal wedlock) not committing illegal sexual
intercourse .} (5:5)
‘Ali bin Abu Talhah said that Ibn ‘Abbas said about what
Allah said:
}Attd do not marry Al-Mushrikdt (female idolators) till they
believe (worship Allah Alone).}
“Allah has excluded the women of the People of the
Scripture.” 1 11 This is also the explanation of Mujahid, Ikrimah,
Said bin Jubayr, Makhul, Al-Hasan, Ad-Dahhak, Zayd bin
Aslam and Ar-Rabl‘ bin Anas and others. 12 * Some scholars said
that the Ayah is exclusively talking about idol worshippers and
not the People of the Scripture, and this meaning is similar to
the first meaning we mentioned. Allah knows best.
Abu JaYar bin Jarir (At-Tabari) said, after mentioning that
there is Ijma‘ that marrying women from the People of the
Scripture is allowed, "TJmar disliked this practice so that the
Muslims do not refrain from marrying Muslim women, or for
similar reasons.” * 3 ’ An authentic chain of narrators stated
that Shaqlq said: Once Hudhayfah married a Jewish woman
and TJmar wrote to him, “Divorce her." He wrote back, “Do
you claim that she is not allowed for me so that I divorce
her?” He said, “No. But, I fear that you might marry the
whores from among them.” Ibn Jarir related that Zayd bin
Wahb said that TJmar bin Khattab said, “The Muslim man
marries the Christian woman, but the Christian man does not
marry the Muslim woman.” This Hadith has a stronger,
authentic chain of narrators than the previous Hadith .* 4 *
111 At-Tabari 4:362.
* 2 * Ibn Abi Hatim 2 :669-67 1 .
* 3 * At-Tabari 4 :366 .
* 4 * See Al-Tabari 4 :366
Surah 2 . Al-Baqarah (201 - 224) (Part-2
613
Ibn Abu Hatim* 1 * said that Ibn “Umar disliked marrying the
women from the People of the Scripture. He relied on his own
explanation for the Ayah:
iAnd do not marry Al-Mushrikdt (female idolators) till they
believe (worship Allah Alone). $
Al-Bukhari also reported that Ibn “Umar said, “I do not know
of a bigger Shirk than her saying that Jesus is her Lord!”* 2 *
Allah said:
ji; ui 3S.
4And indeed a slave woman ivho believes is better than a (free)
Mushrikah (female idolators), even though she pleases you.}
It is recorded in the Two Sahths that Abu Hurayrah narrated
that the Prophet jg said:
oli ; ‘fait \±fSSj l$JUJ : gf}
“A woman is chosen far marriage far four reasons : her wealth,
social status, beauty, and religion. So, marry the religious
woman, may your hands be filled with sand (a statement of
encouragement)
Muslim reported this Hadlth from Jabir.* 41 Muslim also
reported that Ibn ‘Amr said that Allah’s Messenger jg said:
fiJ\ GiSl
“The life of this world is but a delight, and the best of the
delights of this earthly Ufa is the righteous wifefa 5 *
Allah then said:
4And give not (your daughters) in marriage to Al-Mushrikin
111 Ibn AbiHatim 2:671.
121 FathAl-Bari 9:326.
* 3 * Fath Al-Bari 9 :35 , Muslim 2 : 1087 .
141 Muslim 2:1087.
,5) Muslim 2:9010.
614
Tafsir Ibn Kalhir
till they believe (in Allah Alone).}
meaning, do not marry Mushrik men to believing women. This
statement is similar to Allah’s statement:
iThey are not lawful (wives) for them, nor are they lawful
(husbands) for them.} (60:10)
Next, Allah said:
4 ... and verily, a believing servant is better than a (free)
Mushrik (idolator), even though he pleases you.}
This Ayah indicates that a believing man, even an
Abyssinian servant, is better than a Mushrik man, even if he
was a rich master.
4~M
iThose (Al-Mushrikiin) invite you to the Fire}
meaning, associating and mingling with the disbelievers makes
one love this life and prefer it over the Hereafter, leading to the
severest repercussions. Allah said:
4.. . but Allah invites (you) to Paradise and forgiveness by His
leave}
meaning, by His Law, commandments and prohibitions. Allah
said:
‘tpy* ’P)}
4 .. . and makes His Aydt clear to mankind that they may
remember.}
offe jij 'jj J*~-i «*)' 4 if
fJi jJpi L4- h be
^ ^4 $ p? $ P Ij.
4222 . They ask you concerning menstruation . Say : "That is an
Adhd, therefore, keep away from women during menses and go
615
Surah 2. Al-Baaarah (201 - 224) ( Part-2 )
not in unto them till they are purified.” And when they have
purified themselves, then go in unto them as Allah has ordained
far you. Tndy, Allah loves those who turn unto Him in
repentance and loves those who purify themselves.}
4223. Your ivives are a tilth far you, so go to your tilth, when
or Imv you will, and send (good deeds, or ask Allah to bestow
upon you pious offspring) far your ozon selves beforehand. And
fear Allah, and know that you are to meet Him (in the
Hereafter), and give good tidings to the believers (O
Muhammad &).}
Sexual Intercourse with Menstruating Women is
prohibited
Imam Ahmad recorded that Anas said that the Jews used to
avoid their menstruating women, they would not eat, or even
mingle with them in the house. The Companions of the
Prophet jg asked about this matter and Allah revealed:
(Sr CrVjyj Y} 4 fa ji fa
iThey ask you concerning menstruation. Say: " That is an
Adlia, therefore, keep azoay from women during metises and go
not in unto them till they are purified.}
Allah’s Messenger ^ said:
VI ^
a 'Do everything you zoish, except having sexual intercourse .»
When the Jews were told about the Prophet’s statement,
they said, “What is the matter with this man? He would not
hear of any of our practices, but would defy it.” Then, Usayd
bin Hudayr and ‘Abbad bin Bishr came and said, “O
Messenger of Allah! The Jews said this and that, should we
have sex with our women (meaning, during the menstruation
period)?” The face of Allah’s Messenger changed color, until
the Companions thought that he was angry with them. They
left. Soon after, some milk was brought to Allah’s Messenger
as a gift, and he sent some of it for them to drink. They knew
then that Allah’s Messenger was not angry with themJ'^
ui
Ahmad 3 :132.
616
Tafsir Ibti Kathfr
Muslim also reported this Hadlth. Allah said:
4 'Alili
4 .. .therefore , keep envay from women during menses
meaning, avoid the sexual organ. The Prophet said:
• 0S&I VI ^ ‘js
iDo anything you wish except having sexual intercourse .s' 1 '
This is why most of the scholars said that it is allowed to
fondle the wife, except for having sexual intercourse (when she
is having her menses). Abu Dawud reported that llcrimah
related to one of the Prophet’s wives that she said that
whenever the Prophet wanted to fondle (one of his wives)
during her menses, he would cover her sexual organ with
something.' 21
Abu JaTar bin Jarir related that Masruq went to ‘A’ishah
and greeted her, and ‘A’ishah greeted him in return. Masruq
said, “I wish to ask you about a matter, but I am shy.” She
replied, “I am your mother and you are my son.” He said,
“What can the man enjoy of his wife when she is having her
menses?” She said, “Everything except her sexual organ.” 13 '
This is also the opinion of Ibn ‘Abbas, Mujahid, Al-Hasan and
‘Ikrimah.
One is allowed to sleep next to his wife and to eat with her
(when she is having her menses). ‘A’ishah said, “Allah’s
Messenger used to ask me to wash his hair while I was
having the menses. He would lay on my lap and read the
Qur’an while I was having the period.”' 4 ' It is also reported in
the Sahlh that ‘A’ishah said, “While having the menses, I used
to eat from a piece of meat and give it to the Prophet who
would eat from the same place I ate from. I used to have sips of
a drink and would then give the cup to the Prophet H who
would place his mouth where I placed my mouth.”' 5 '
It is also reported in the Two Sahihs that Maymunah bint
Muslim 1 :246.
' 2 ' Abu Dawud 1 :286.
131 At-Tabari 4:378.
141 Fath Al-Bari 1 :479 .
,5 ' Muslim 1 :245.
617
Surah 2. Al-Baqarah (201 - 224) (Part- 2)
Al-Harith Al-Hilaliyah said, “Whenever the Prophet jg wanted
to fondle any of his wives during the periods (menses), he used
to ask her to wear an Zzar (a sheet covering the lower-half of the
body).” These are the wordings collected by Al-Bukhari. 1 ' 1
Similar was reported from ‘A’ishah.* 21 In addition, Imam
Ahmad, Abu Dawud, At-Tirmidhi and Ibn Majah reported that
‘Abdullah bin Sa‘d Al-Ansari asked Allah’s Messenger sfe, “What
am 1 allowed of my wife while she is having her menses?” He
said, “What is above the Izar (a sheet covering the lower-half of
the body).” 131 Hence, Allah’s statement:
4... and go not in unto them till they are purified. $ explains His
statement:
4... therefore, keep away from women during menses >
Allah prohibited having sexual intercourse with the wife
during menstruation, indicating that sexual intercourse is
allowed otherwise.
Allah’s statement:
4And when they have purified themselves, then go in unto
them as Allah has ordained for you
indicates that men should have sexual intercourse with their
wives after they take a bath. The scholars agree that the
woman is obliged to take a bath, or to perform Tayammum
with sand, if she is unable to use water, before she is allowed
to have sexual intercourse with her husband, after the
monthly period ends. Ibn ‘Abbas said:
''4till they are purified ^ means from blood, and,
111 Path Al-Bari 1 :483 .Muslim 1 :243.
^ Fath Al-Bari 1 :480 .Muslim 1 :242.
' 31 Ahmad 4:342, Abu Dawud 1 :145, Tuhfat Al-Ahwadhi 1:415, Ibn
Majah 1 :213.
618
Tafsir Ibn Kathir
iAttd when they have purified themselves} means with water.” This
is also the Tafsir of Mujahid, Ikrimah, Al-Hasan, Muqatil bin
Hayyan and Al-Layth bin Sa'd and others. 1 * 1
Anal Sex is prohibited
Allah said:
.as Allah has ordained for you.}
this refers to Al-Farj (the vagina), as Ibn ‘Abbas, Mujahid and
other scholars have stated.* 2 ' Therefore, anal sex is prohibited,
as we will further emphasize afterwards, Allah willing. Abu
Razln, ‘Ikrimah and Ad-Dahhak and others said that:
1,, ^£f%}
4... then go in unto them as Allah has ordained for you.}
means when they are pure, and not during the menses. * 3 '
Allah said afterwards:
iTruly, Allah loves those who turn unto Him in repentance}
from the sin even if it was repeated,
US*
iand loves those who purify themselves.}
meaning, those who purify themselves from the impurity and
the filth that include having sexual intercourse with the wife
during the menses and anal sex.
The Reason behind revealing Allah’s Statement: “Your
Wives are a Tilth for You.”
Allah said:
111 Ibn Abi Hatim 2 :682,683 .
* 2 ' Ibn Abi Hatim 2 :684 .
* 3) Ibn Abi Hatim 2 :684 ,685 .
619
Surah 2. Al-Baqarah (201 - 224) (Part-2)
iYour wives are a tilth for you,}
Ibn ‘Abbas commented, “Meaning the place of pregnancy.”’ 1 '
[Allah then said:]
$ py
i . . .so go to your tilth, when or how you will,}
meaning, wherever you wish from the front or from behind, as
long as sex takes place in one valve (the female sexual organ),
as the authentic Hadiths have indicated.
For instance, Al-Bukhari recorded that Ibn Al-Munkadir said
that he heard Jabir say that the Jews used to claim that if
one has sex with his wife from behind (in the vagina) the
offspring would become cross-eyed. Then, this Ayah was
revealed:
«;S4 $ py \% p ly
iYour wives are a tilth for you, so go to your tilth, when or
how you will,}™
Muslim and Abu Dawud also reported this Hadith.™
Ibn Abu yatim said that Muhammad bin Al-Munkadir
narrated that Jabir bin ‘Abdullah told him that the Jews
claimed to the Muslims that if one has sex with their wife from
behind (in the vagina) their offspring will become cross-eyed.
Allah revealed afterwards:
# py $ p ly
iYour wives are a tilth for you, so go to your tilth, when or
how you will,}
Ibn Jurayj (one of the reporters of the Hadlth) said that
Allah’s Messenger ^ said:
ij) Jjjj jl S lil
iFrom the front or from behind, as long as that occurs in the
Farj (vagina).*™
111 At-Tabari 4:397.
121 FathAl-Bari 4:397.
' 3 ' Muslim 2 : 1058, Abu Dawud 2 :618.
Ibn Abi Hatim 2 :693 .
620
Tafsir Ibn Kathtr
Imam Ahmad recorded that Ibn ‘Abbas said, “The Ayah,
ip iy.
iYour wives are a tilth for you $
was revealed about some people from the Ansar who came to
the Prophet sg and asked him (about having sex with the wife
from behind). He said to them:
H ^ & V*
Have sex with her as you like as long as that occurs in the
vagina J 11 *
Imam Ahmad recorded that ‘Abdullah bin Sabit said: I went
to Hafsah bint ‘Abdur-Rahman bin Abu Bakr and said, “I wish
to ask you about something, but I am shy.” She said, “Do not
be shy, O my nephew.” He said, “About having sex from
behind with women.” She said, “Umm Salamah told me that
the Ansar used to refrain from having sex from behind (in the
vagina). The Jews claimed that those who have sex with their
women from behind would have offspring with crossed-eyes.
When the Muhajirun came to Al-Madlnah, they married Ansar
women and had sex with them from behind. One of these
women would not obey her husband and said, ‘You will not do
that until I go to Allah’s Messenger jg (and ask him about this
matter).’ She went to Umm Salamah and told her the story.
Umm Salamah said, ‘Wait until Allah’s Messenger 3^5 comes.’
When Allah’s Messenger came, the Ansari woman was shy to
ask him about this matter, so she left. Umm Salamah told
Allah's Messenger the story and he said:
« Summon the Ansari woman J"
She was summoned and he recited this Ayah to her:
ip4 $ pf- $ p
>V
iYour wives are a tilth for you, so go to your tilth, when or
how you will .> He added:
m
Ahmad 1 :268 .
621
Surah 2 . Al-Bagaralt (201 - 224) ( Part-2 )
Only in one valve (the vagina) .n” 11 '
This Hadith was also collected by At-Tirmidhi who said,
“Hasan.”' 21
An-Nasal reported that Ka*b bin ‘Alqamah said that Abu An-
Nadr said that he asked Nafi‘, “The people are repeating the
statement that you relate from Ibn Umar that he allowed sex
with women in their rear (anus).” He said, “They have said a
lie about me. But let me tell you what really happened. Ibn
Umar was once reciting the Qur’an while 1 was with him and
he reached the Ayah:
^ pi \% p
P t/
iYour wives are a tilth for you, so go to your tilth, when or
Itoio you will,}
He then said, ‘O Nafi‘! Do you know the story behind this
Ayah?’ I said, ‘No.’ He said, We, the people of Quraysh, used
to have sexual intercourse with our wives from the back (in
the vagina). When we migrated to Al-Madlnah and married
some Ansari women, we wanted to do the same with them.
They disliked it and made a big issue out of it. The Ansari
women had followed the practice of the Jews who have sex
with their women while they lay on their sides. Then, Allah
revealed:
$ pl $ P
iYour wives are a tilth for you, so go to your tilth, when or
hmo you will
This has an authentic chain of narrators.
Imam Ahmad reported that Khuzaymah bin Thabit Al-
Khatami narrated that Allah’s Messenger jfe said:
J iUlJl 'i - lS% ; - Jijl ^ iSil V»
« Allah does not shy from the truth - he said it thrice-, do not
have anal sex with women . »' 41
111 Ahmad 6:305.
121 Tuhfat Al-Ahwadhi 8 :322 .
' 3 ' An-Nasal in Al-Kubra 5:315.
141 Ahmad 5:215.
622 Tafsir Ibn Kathir
This Hadith was collected by An-Nasal and Ibn Majah.’ 1 ’
Abu ‘Isa At-Tirmidhi and An-Nasal reported that Ibn ‘Abbas
narrated that Allah’s Messenger jfe said:
«^jJi si^.t j\ y*. . Jii Jtii
& Allah does not look at a man who had anal sex with another
man or a woman ." |2 ’
At-Tirmidhi said, “Hasan Gharib.” This is also the narration
that Ibn Hibban collected in his Sahih, while Ibn Hazm stated
that this is an authentic Hadith.
In addition, Imam Ahmad reported that ‘Ali bin Talaq said,
“Allah’s Messenger £?, forbade anal sex with women, for Allah
does not shy away from truth.” 13 ’ Abu Isa At-Tirmidhi also
reported this Hadith and said, “Hasan”.’ 4 ’
Abu Muhammad ‘Abdullah bin ‘Abdur-Rahman Darimi
reported in his Musnad that Said bin Yasar Abu Hubab said: I
said to Ibn ‘Umar, “What do you say about having sex with
women in the rear?” He said, “What does it mean?” I said,
“Anal sex.” He said, “Does a Muslim do that?”’ 5 ' This Hadith
has an authentic chain of narrators and is an explicit rejection
of anal sex from Ibn ‘Umar.
Abu Bakr bin Ziyad Naysaburi reported that Ismail bin Ruh
said that he asked Malik bin Anas, “What do you say about
having sex with women in the anus?” He said, “You are not an
Arab? Does sex occur but in the place of pregnancy? Do it
only in the Farj (vagina).” I said, “O Abu ‘Abdullah! They say
that you allow that practice.” He said, “They utter a lie about
me, they lie about me.” This is Malik’s firm stance on this
subject. It is also the view of Said bin Musayyib, Abu
Salamah, ‘Ikrimah, Tawus, ‘Ata , Said bin Jubayr, ‘Urwah bin
Az-Zubayr, Mujahid bin Jabr, Al-Hasan and other scholars of
the Salaf (the Companions and the following two generations
An-Nasal in Al-Kubra 5:316, Ibn Majah 1 :619.
,2 ' Tuhfat Al-Ahwadhi 4 :329 , An-Nasal in Al-Kubra 5:320, Sahih Ibn
Hibban 6 :202 .
131 Ibn Hajr mentioned it in Atraf Al-Musnad 4 :384, but it is not in the
published version .
’ 4 ’ Tuhfat Al-Ahwadhi 4 :274 .
* 5 ’ Ad-Darimi 1 :277 no. 1143.
623
Surah 2. Al-Baqarah (201 - 22 4) ( Part-2 )
after them). They all, along with the majority of the scholars,
harshly rebuked the practice of anal sex and many of them
called this practice a Kufr.
Allah said:
4 . . and send for your own selves beforehand .}
meaning, by performing the acts of worship while refraining
from whatever Allah has prohibited for you. This is why Allah
said afterwards:
i\j& fUt 3 i &&
$And fear Allah, and know that you are to meet Him (in the
Hereafter), $
meaning, He will hold you accountable for all of your deeds,
4 ... and give good tidings to the believers (O Muhammad &).}
meaning, those who obey what Allah has commanded and
refrain from what He has prohibited. Ibn Jarir reported that
‘Ata’ said, or related it to Ibn ‘Abbas,
4 ... and send for your oivn selves beforehand.}
means, mention Allah’s Name, by saying, , Bismillah > , before
having sexual intercourse.” 111 Al-Bukhari also reported that
Ibn ‘Abbas narrated that Allah’s Messenger said:
OUaloJl lilLf pJ.L : Jli iUl
Lbl jllaLtJI ^ ' ^'1 i JlJi jJ j U^:.;
U 01 iljt li] 1 jl
g , • ,C ' , ' - z
jJLSj 01 i l L* j HaO^ l
<1 If anyone of you on having sexual relations with his wife said:
'In the Name of Allah. O Allah! Protect us from Satan and also
protect what you bestow upon us (i.e., the coming offspring)
from Satan,' and if it is destined that they should have a child
then, Satan will never be able to harm /iim.» 121
,M At-Jabari 4:417.
121 Fath Al-Bari 9 : 136 .
3 %}
tjiXJj L}jy ^ • j » ^sulwV
^i)L v . w . > - «if»
jfe*? ti
>; f/ ^ V. •/-"/'
J_^AA 4ji(j f>V>» Cu— i
4i$j£
<224. Af/f/ make not
Allah’s (Name) an ex-
cuse in your oaths
against doing good and
acting piously, and
making peace among
mankind. And AUdlt is
All-Hearer, All-Knower
(i.e., do not sivear
much and if you have
sworn against doing
something good then
give an expiation for the
oath and do good).}
i225. Allah will not call you to account for that which is
unintentional in your oaths, but He will call you to account for that
which your hearts have earned. And Allah is Oft-Forgiving, Most-
Forbearing.}
sS3'&S
di2-SCc
il)' 0^ J»ls ojs
Oil \fS\fj fffvj
t| i3j
jJ' j
O Jilsf *Ji( jj ji- £5^ ' <uil
«lli! ij\a rtiif jj Jii- ju^p ,o*jhbj X*i Ste au' j J <AJj ‘■A;
-Uu ^ , a! *$> OjilJa) ' J»*
O' QioUjijr-' _/ jo^ o^s » o_j^c- W-_> j
f”p 0_y*lju jjji-
The Prohibition of swearing to abandon a Good Deed
Allah commands, *You should not implement your vows in
Allah’s Name to refrain from pious acts and severing the
relations with the relatives, if you swear to abandon such
causes.’ Allah said in another Ayah:
< ii' jtM jl jjjt yi ij iyiljj
iAnd let not those among you who are blessed with graces and
625
Surah 2. Al-Bagarah (225 - 252) ( Part-2 )
wealth swear not to give (any sort of help) to their kinsmen, Al-
Masakin (the poor), and those who left their homes for Allah's
cause. Let them pardon and forgive. Do you not love that Allah
should forgive you?} (24:22)
Continuity in a sinful vow is more sinful them breaking it by
expiation. Allah’s Messenger sfe said:
^1 j* 4)1 Jii p aJ *LLi gfj jS)
• aIIc Jill
“By Allah! It is more sinful to Allah that one of you
implements his vmv regarding (severing the relations with) his
relatives than (breaking his promise and) paying the Kaffarah 111
that Allah has required in such cases .»
This is how Muslim reported this Hadith and also Imam
Ahmad . 121
‘Ali bin Abu Talheih reported that Ibn ‘Abbas said that what
Allah said:
ill' 'Jbof
iAnd make not Allah's (Name) an excuse in your oaths}
meems, “Do not vow to refreiin from doing good works. (If you
make such vow then) break it, pay the Kaffarah and do the
good work .” 131 This was edso said by MasrQq, Ash-ShaTri,
Ibrahim An-Nakhal, Mujahid, Tawus, Said bin Jubayr, ‘Ata’,
‘Ikrimah, Meikhul, Az-Zuhri, Al-Hasan, Qatadah, Muqatil bin
Hayyan, Ar-Rabl‘ bin Anas, Ad-Deihhak, ‘Ata’ Al-Khurasani and
As-Suddi . 141
Suporting this view, which is the majority view, is what is
reported in the Two Sahihs that Abu Musa Al-Ash‘ari
neirrated that Allah’s Messenger jfe said:
Sfl 1(1; V ii)l lli <jj iillj
> j*
“By Allah! Allah willing, I zvill not vow to do a thing and then
111 Expiation, refer to 5 : 89.
121 Fath Al-Bari 12:441, Muslim 3 :1276, Ahmad 2:317.
131 At-Tabari 4 :422 .
141 Ibn Abi Hatim 2 :700-702 .
626
Tafsir Itm Kathir
see a better act, but 1 would do what is better and break my
vow .ill 1 ' Muslim reported that Abu Hurayrah said that
Allah’s Messenger 3 g said:
y> (i
'■Ozk. Ik sQ* Tfa- jki Ik*- Ik"
« Whoever makes a vow and then finds what is better than his
vow (should break his vow,) pay the Kaffdrah and perform the
better deedk 2]
The Laghw (Unintentional) Vows
Allah said:
-j 3 v>
iAIIah will not call you to account for that which is
unintentional in your oaths,}
This Ayah means, ‘Allah does not punish or hold you
accountable for the Laghw (unintentional) vows that you
make.’ The Laghw vows are unintentional and are just like the
habitual statements that the tongue repeats, without really
intending them. For instance, it is reported in the Two Sahihs
that Abu Hurayrah narrated that Allah’s Messenger jg said:
«Jiil Vl V JJ£li o'&L jiL*- ^ Jlii
« Wlwever swore and (unintentionally) mentioned Al-Lat and
Al-'Uzza (two idols) in his vow, should then say, 'There is no
deity worthy of worship except Allah’ k 3 *
The Messenger si said this statement to some new Muslims
whose tongues were, before Islam, used to vowing by their idol
Al-Lat. Therefore, the Prophet ordered them to intentionally
recite the slogan of Ikhlas, just as they mentioned these words
by mistake, so that it (the word of Ikhlas) may eradicate the
word (of Shirk). This is why Allah said:
111 Fath Al-Bari 11 :525, Muslim 3 :1268
121 Muslim 3:1272.
,3 ' Fath Al-Bari 1 1 :545 , Muslim 2 : 1268 .
S urah 2. A l-Ba qar ah (225 - 252 ) (Part-2) 627
4... but He will call you to account for that which your hearts
have earned. $ and in another Ayah:
i . . .for your deliberate oaths} (5:89)
Abu Dawud reported under Chapter: The Laghw Vows’ that
‘Ata’ said that ‘A’ishah said that Allah’s Messenger said:
nilj (•'5^ y* jcW' i_j? Vililn
«The Laghw in the voios includes what the man says in his
house, such as, 'No, by Allah,’ and, 'Yes, by Allah’. s' 11
Ibn Abu Hatim reported that Ibn ‘Abbas said, “The Laghw
vow includes vowing while angry. ” !2 *
He also reported that Ibn ‘Abbas said, “The Laghw vow
includes vowing to prohibit what Allah has allowed, and this
type does not require a Kaffarah (expiation).” Similar was said
by Said bin JubayrJ 31
In addition, Abu Dawud related under Chapter: “Vowing
while Angry'’ that Said bin Musayyib said that two Ansari
brothers both received inheritance and one of them asked that
the inheritance be divided. His brother said, “If you ask me
about dividing the inheritance again, then all of what I have
will be spent on the Ka'bah’s door.” ‘Umar said to him, “The
Ka'bah does not need your money. So break your vow, pay the
Kaffarah and come to terms with your brother. I heard Allah’s
Messenger sg saying:
«itU:
a Do not make a vmo against yourself, nor to disobey the Lord, cut
the relations of the womb or dispose of what you do not own .»” 141
Allah said:
ti pTi*#.
lM Abu Dawud 3:572.
121 Ibn Abi Hatim 2 :716.
131 Ibn Abi Hatim 2:715.
H Abu Dawud 3:581.
628 Tafsir ton Katlhr
i.. but He will call you to account for that which your hearts
nave earned,}
I bn Abbas, Mujahid and several others said that this Ayah
metms swearing about a matter while knowing that he is lying.
Mujahid and others said this Ayah is similar to what Allah said:
4.. but He will punish you for your deliberate oaths.} (5:89)
Allah said (2:225 above):
Wj}
iAnd Allah is Oft-Forgiving, Most-Forbearing .}
meaning, He is Oft-Forgiving to His servants and Most
Forbearing with them.
bi 1 ,.b m 3 A oU ^ iujl
lAj rfctlS ^ S.bjj ^
4 TTV jbit ijjl
4226 . Those who take an oath not to have sexual relation with
their wives must wait for four months, then if they return,
veil /, Allah is Oft-Forgiving, Most Merciful.}
4222 '. And if they decide upon divorce, then Allah is All-
Hvater, All-Knoiver .}
The il V and its Rulings
Ila ’ is a type of vow where a man swears not to sleep with
his wife for a certain period, whether less or more than four
montns. If the vow of Ila’ was for less than four months, the
man has to wait for the vow’s period to end and then is
allowi d to have sexual intercourse with his wife. She has to be
patient and she cannot ask her husband, in this case, to end
his vcw before the end of its term. It is reported in the Two
Sahih.r that ‘A’ishah said that Allah’s Messenger swore he
would stay away from with his wives for a month. He then
came down after twenty-nine days saying:
'Vj’-Z-tj , 4 -^"
« The (lunar) month is twenty-nine days ,» 1 ' 1
m Fath M-Bari 8 :380 , Muslim 2 :1 1 13.
629
Surah 2. Al-Baqarah (225 - 252) (Part- 2)
Similar was narrated by Umar bin Al-Khattab and reported
in the Two SahSis. 1 ' 1 If the period of lla’ is for more than four
months, the wife is allowed in this case to ask her husband,
upon the end of the four months, to end the hd‘ and have
sexual relations with her. Otherwise, he should divorce her, by
being forced to do so by the authorities if necessary, so that
the wife is not harmed. Allah said:
iThose who take an oath not to have sexual relations with their
wives }
meaning, swear not to have sexual relations with the wife.
This Ayah indicates that the M’ involves the wife and not a
slave-women, as the majority of the scholars have agreed,
4 . . .must wait for four months, }
meaning, the husband waits for four months from the time of
the vow and then ends the lid’ {if the vow was for four or more
months) and is required to either return to his wife or divorce
her. This is why Allah said next:
4 ... then if they return ,}
meaning, to a normal relationship, having sexual intercourse
with the wife. This is the Tafsir of Ibn ‘Abbas, Masruq, Ash-
Shalii, Said bin Jubayr and Ibn Jarir. [2 *
4}^ & at Ifr
4... verily, Allah is Oft-Forgiving, Most Merciful.}
with any shortcomings that occurred in the rights of the wife
because of the vow of lla’.
Allah said:
Vyj.
4And if they decide upon divorce,}
,l ’ Path Al-Ban 4 :143 , Muslim 2 : 1 1 10 .
121 At-Jabari 4:466,467.
630
Tafsir Ibn Katlur
indicating that divorce does not occur by merely passing the
four month mark (during the lla). Malik reported from Nafi‘
that ‘Abdullah bin ‘Umar said, “If the man swears to Uol’ from
his wife, then divorce does not occur automatically even after
the four months have passed. When he stops at the four
months mark, he should either divorce or return .” 111 Al-
Bukhari also reported this HadlthP^ Ibn Jarir reported that
Suhayl bin Abu Salih said that his father said, “I asked twelve
Companions about the man who does Ha.’ with his wife. They
all stated that he does not have to do anything until the four
months have passed and then has to either retain or divorce
her.”* 3 ' Ad-Daraqutni also reported this from Suhayl. 14 ’
It is also reported from ‘Umar, ‘Uthman, ‘Ali, Abu Ad-Darda’,
‘A’ishah, Ibn ‘Umar and Ibn ‘Abbas. This is also the opinion of
Said bin Musayyib, ‘Umar bin ‘Abdul-'AzIz, Mujahid, Tawus,
Muhammad bin Ka“b and Al-Qasim.
kittf *4 « *33 J $ U % tJj
i."S^ < 1*5 Irik ^rk
<(228. And divorced women shall wait (as regards their
marriage) for three menstrual periods, and it is not lawful for
them to conceal wluit Allah has created in their wombs, if they
believe in Allah and the Last Day. And their husbands have the
better right to take them back in that period, if they wish for
reconciliation. And they (women) have rights (over their
husbands as regards living expenses) similar (to those of their
husbands) over them (as regards obedience and respect) to what
is reasonable, but men have a degree (of responsibility) over
tltetn. And Allah is All-Mighty, All-Wise
The * Iddah (Waiting Period) of the Divorced Woman
This Ayah contains a command from Allah that the divorced
woman, whose marriage was consummated and who still has
111 Al-Muwatta 2 :556 .
121 Fath Al-Bari 9 :335 .
131 At-Tabari 4:493.
’ 4 ’ Ad-Daraqutni 4 : 61 .
631
Surah 2. Al-Baqarah (22 5 - 252) ( Part-2 )
menstruation periods, should wait for three (menstrual)
periods ( Quru ) after the divorce and then remarry if she
wishes.
The Meaning of Al-Quru ’
Ibn Jarir related that ‘Alqamah said: We were with Umar bin
Al-Khattab when a woman came and said, “My husband
divorced me one or two periods ago. He then came back to me
while I had prepared my water (for taking a bath], took off my
clothes and closed my door.” ‘Umar asked ‘Abdullah bin
Mas*ud, “What do you think?” He said, “I think that she is still
his wife, as long as she is not allowed to resume praying (i.e.,
until the third period ends before he takes her back).” ‘Umar
said, “This is my opinion too.” 1 ' 1 This is also the opinion of
Abu Bakr As-Siddlq, Umar, Uthman, ‘Ali, Abu Ad-Darda’,
‘Ubadah bin As-Samit, Anas bin Malik, Ibn Mas “dd, Mu'adh,
Ubayy bin Ka‘b, Abu Musa Al-Ash‘ari and Ibn ‘Abbas.
Furthermore, this is the opinion of Said bin Musayyib,
‘Alqamah, Aswad, Ibrahim, Mujahid, ‘Ata’, Tawus, Said bin
Jubayr, ‘Ikrimah, Muhammad bin Sirin, Al-Hasan, Qatadah,
Ash-Shati, Ar-RabT, Muqatil bin Hayyan, As-Suddi, Makhul,
Ad-Dahhak and ‘Ata’ Al-Khurasani. They all stated that the
Quru’ is the menstruation period. What testifies to this is the
Hadith that Abu Dawud and An-Nasal reported that Fatimah
bint Abu Hubaiysh said that Allah’s Messenger jg said to her:
«Do not pray during your Aqrd' (pi. for Quru’, the
menstruation period). d 2 '
If this Hadith was authentic, it would have been a clear
proof that the Quru’ is the menstruation period. However, one
of the narrators of this Hadith, Al-Mundhir, is an unknown
person (in Hadith terminology), as Abu Hatim has stated,
although Ibn Hibban has mentioned Al-Mundhir in his book
Ath-Thiqat.
111 At-Tabari 4:502.
121 Abu Dawud 1 :191 , An-Nasa’i 6:21 1 .
633
Surah 2. Al-Baqarah (22 5 - 252) ( Part-2 )
husband is eligible to take his divorced wife back. We should
mention that (when this Ayah 2:228 was revealed), the ruling
that made the divorce thrice and specified when the husband
is ineligible to take his divorced wife back, had not been
revealed yet. Previously, the man used to divorce his wife and
then take her back even if he had divorced her a hundred
separate times. Thereafter, Allah revealed the following Ayah
(2:229) that made the divorce only thrice. So there was now a
reversible divorce and an irreversible final divorce.
The Rights the Spouses have over Each Other
Allah said:
iAnd they (women) have rights (over their husbands as regards
living expenses) similar (to those of their husbands) over them
(as regards obedience and respect) to what is reasonable, $
This Ayah indicates that the wife has certain rights on her
husband, just as he has certain rights on her, and each is
obliged to give the other spouse his due rights. Muslim
reported that Jabir said that Allah’s Messenger said:
tU J l 4)1 oliL L 4)1 I li ®
.iiJS j)i l Ajyb 3 f ut J g i P ^4)1
iFear Allah regarding your women, for you have taken them by
Allah’s covenant and were allowed to enjoy with them sexually
by Allah’s Words. You have the right on them that they do not
allow anyone you dislike to sit on your mat. If they do that,
then discipline them leniently. They have the right to be speitt
on and to be bought clothes in what is reasonable V 11
Bahz bin Hakim said that Mu'awiyah bin Haydah Al-
Qushayri related that his grandfather said, “O Messenger of
Allah! What is the right the wife of one of us has?” The
Prophet 5g said:
i t v/j t IS) lit l ^ * W* 0 b
111
Muslim 2 :886 .
634
Tafsir Ibn Kathir
J ‘A+
“To feed her when you eat, buy her clothes when you buy for
yourself and to refrain from striking her on the face, cursing
her or staying away from her except in the house .n*' 1
Waki‘ related that Ibn ‘Abbas said, “I like to take care of my
appearance for my wife just as I like for her to take care of her
appearance for me. This is because Allah says:
i*l SHt 4 < & &¥
AAnd they (women) have rights similar (to those of their
husbands) over them to what is reasonable.}” This statement
is reported by Ibn Jarir and Ibn Abu Hatim. 12 ’
The Virtue Men have over Women
Allah said:
Irfo-
Abut men have a degree (of responsibility) over them .}
This Ayah indicates that men are in a more advantageous
position than women physically as well as in their mannerism,
status, obedience (of women to them), spending, taking care of
the affairs and in general, in this life and in the Hereafter.
Allah said (in another Ayah) -.
AMen are the protectors and maintainers of women, because
Allah has made one of them to excel the other, and because they
spend (to support them) from their means.} (4:34)
Allah’s statement:
A And Allah is All-Mighty, All-Wise }
means, He is Mighty in His punishment of those who disobey
Abu Dawud 2 :606.
121 At-Jabari 4 :532, Ibn Abi Hatim 2 :750.
635
Surah 2. Al-Baqarah (225 - 252) (Part-2)
and defy His commands. He is Wise in what He commands,
destines and legislates.
l, p_lr . oli i ji. C-jj rS<Z Juu 'irt fi jli
X wi'f •-« 'i > >> * >• *" -* \ \ g (.
IfwJU aU’ Jjjfi*- AD* JJ-W U-Aj O*
4229. The divorce is twice, after that either you retain her on
reasonable terms or release her with kindness. And it is not
lawful for you (men) to take back (from your ivives) any of what
you gave them (the Mohr, bridal-money given by the husband
to his ivife at the time of marriage), except when both parties
fear that they would be unable to keep the limits ordained by
Allah (e.g., to deal with each other on a fair basis). Then if you
fear that they would not be able to keep the limits ordained by
Allah, then there is no sin on either of them if she gives back
(the Mahr or a part of it). These are the limits ordained by
Allah, so do not transgress them. And whoever transgresses the
limits ordained by Allah, then such are the wrongdoers >
4230. And if he has divorced her (the third time), then she is
not lawful unto him thereafter until she has married another
husband. Then, if the other husband divorces her, it is no sin
on both of them that they reunite, provided they feel that they
can keep the limits ordained by Allah. These are the limits of
Allah, which He makes plain for the people who have
knowledge. $
Divorce is Thrice
This honorable Ayah abrogated the previous practice in the
beginning of Islam, when the man had the right to take back
his divorced wife even if he had divorced her a hundred times,
as long as she was still in her ‘Iddah (wail n; period). This
situation was harmful for the wife, and this is why Allah made
the divorce thrice, where the husband is allowed to take back
his wife after the first and the second divorce (as long as she
is still in her ‘Iddah). The divorce becomes irrevocable after the
636
Tafsir Ibn Kathir
third divorce, as Allah said:
4T//e divorce is twice, after that, either you retain her on
reasonable terms or release her with kindness. $
In his Sunan, Abu Dawud reported in Chapter: “Taking the
Wife back after the third (Divorce) is an abrogated practice,"
that Ibn ‘Abbas commented on the Ayah.
iAttd divorced women shall wait (as regards their marriage) for
three menstrual periods, and it is not Icnoftl for them to conceal
what Allah has created in their wombs , £ (2:228)
The man used to have the right to take back his wife even if
he had divorced her thrice. Allah abrogated this and said:
4 $ &
4The divorce is twice.^ 1 ' 1
This Hadith was also collected by An-Nasal 12 * Ibn Abu
Hatim reported that TJrwah said that a man said to his wife, “I
will neither divorce you nor take you back.” She said, “How?”
He said, “I will divorce you and when your term of 'Iddah
nears its end, I will take you back.” She went to Allah’s
Messenger jg and told him what happened, and Allah revealed:
iThe divorce is twice. ^
Ibn Jarir (At-Tabari) also reported this Hadith in his
Tafsir .< 4 '
Allah said:
i... after that, either you retain her on reasonable terms or
release her with kindness
*** Abu Dawud 2:644.
* 2 * An-Nasal 6:212.
|3) Ibn Abi Hatim 2:754.
141 At-Tabari 4:539.
637
S urah 2.Al-Baqarah (22 5 - 252) ( Part-2 )
meaning, If you divorce her once or twice, you have the choice
to take her back, as long as she is still in her ‘Iddah,
intending to be kind to her and to mend differences.
Otherwise, await the end of her term of ‘Iddah, when the
divorce becomes final, and let her go her own way in peace,
without committing any harm or injustice against her.’ ‘Ali bin
Abu Talhah reported that Ibn ‘Abbas said, “When the man
divorces his wife twice, let him fear Allah, regarding the third
time. He should either keep her with him and treat her with
kindness, or let her go her own way with kindness, without
infringing upon any of her rights.” 1 11
Taking back the Mahr (Dowry)
Allah said:
}And it is not lawful for you (men) to take back (from your
wives) any of (the dowry) what you gave them,}
meaning, you are not allowed to bother or pressure your wives
to end this situation by giving you back the Mahr and any
gifts that you have given them (in return for divorce).
Similarly, Allah said:
i-..and you should not treat them with harshness, that you
may take away part of what you have given them, unless they
commit open illegal sexual intercourse .} (4:19)
However, if the wife willingly gives back anything with a good
heart, then Allah said regarding this situation:
fe* ‘j& ji "jr i>J|
4... but if they, of their own good pleasure, remit any part of it
to you, take it, and enjoy it without fear of any harm.} (4:4)
Allowing Khul‘ and the Return of the Mahr in that Case
When the spouses have irreconcilable differences wherein the
wife ignores the rights of the husband, dislikes him and
111 At-Tabari 4:543.
638
Tafsir Ibn Katlur
becomes unable to live with him any longer, she is allowed to
free herself (from married life) by giving him back what he had
given her (in gifts and Maht ). There is no sin on her in this
case nor on him if he accepts such offer. This is why Allah
said:
<il Jjli- MjL 'Jl ViiiC j\ llll ~\L* ij alt C?
4'^ oJljf L pj fc JjJU. W* "i!
iAnd it is not Imvfitl far you (men) to take back (from your
wives) any of what you gave them, except when both parties
fear that they would be unable to keep the limits ordained by
Allah (e.g., to deal with each other on a fair basis). Then if you
fear that they would not be able to keep the limits ordained by
Allah, then there is no sin on either of them if she gives back.}
Sometimes, the woman has no valid reason and she still
asks for her marriage to be ended. In this case, Ibn Jarir
reported that Thawban said that Allah’s Messenger said:
Aj*** ^ j e*
iAny woman who asks her husband far divorce without
justification, then the scent of Paradise will be forbidden far
her .» [1 1
At-Tirmidhi recorded this Hadith and stated that it is
Hasan J 2 '
Ibn Jarir said that the Ayah (2:229) was revealed about
Thabit bin Qays bin Shammas and his wife Hablbah bint
‘Abdullah bin Ubayy bin Salul. 13 ' In his Muwatta', Imam Malik
reported that Hablbah bint Sahl Al-Ansariyah was married to
Thabit bin Qays bin Shammas and that Allah’s Messenger jfe
once went to the Fajr (Dawn) prayer and found Hablbah bint
Sahl by his door in the dark. Allah’s Messenger ^ said, “Who is
this?” She said, “I am Hablbah bint Sahl, O Messenger of
Allah!” He said, “What is the matter?” She said, “I and Thabit
bin Qays”, meaning, (she can no longer be with) her husband.
When her husband Thabit bin Qays came, Allah's Messenger $ 3 ,
At-Tabari 4:569.
Tuhfat Al-Ahivadhi 4 :367 .
131 At-Tabari 4:556.
639
Surah 2. Al-Baqarah (22 5 - 252) (Part- 2)_
said to him:
01 lii' U Jj J4-" '-~i ?4 J>11
«77iis is Habibah bint Sahl, she said wlmt Allah has permitted
her to sayJ
Habibah also said, “O Messenger of Allah! I still have
eveiything he gave me.” Allah’s Messenger jg said:
‘iTake it from herJ So, he took it from her and she remained
in her family’s house.” 11 ' _
This was reported by Ahmad, Abu Dawud and An-Nasai.
Al-Bukhari reported that Ibn ‘Abbas said that the wife of
Thabit bin Qays bin Shammas came to the Prophet ag and
said, “O Messenger of Allah! I do not criticize his religion or
mannerism. But I hate committing Kufr in Islam (by ignoring
his rights on her).” Allah’s Messenger sg said:
aWill you give him back his garden ?»
She said, “Yes.” Allah’s Messenger sg said:
uTake back the garden and divorce her o«ce.» |3 '
An-Nasal also recorded it.* 4 '
The ‘Iddah (Waiting Period) for the KhuV
At-Tirmidhi reported that Rubayi' bint Mu'awwidh bin ‘Afra’
got a KhuV during the time of Allah’s Messenger sg and the
Prophet sg ordered her to wait for one menstruation period for
7ddah.' 5 '
Transgressing the set limits of Allah is an Injustice
Allah said:
111 Al-Muwatta 2:564.
• 2| Ahmad 6 :433 , Abu Dawud 2 :667 , An-Nasal 6 : 169 .
> 3 ' Fath Al-Bari 9 :306 .
* 4 ' An-Nasal 6:169.
* 5 ' Tuhfat Al-Ahwadhi 4 :363 .
640
Tafstr Ibn Kathir
4 ZS Jjji JjL j*j \ljXZ Vi Zi\ jjii
iThese are the limits ordained by Allah, so do not transgress
them. And whoever transgresses the limits ordained by Allah,
then such are the wrongdoers . }
This means that the laws that Allah has legislated are His
set limits, so do not transgress them. An authentic Hadith
states:
j\ZJ> (>>>-.> > "jz i "iU iSjai jj- <il j[»
® jL — , jj. jA c[La\ -J, ciwj . U.
n Allah has set some limits, so do not transgress them; and
commanded some commands, so do not ignore them; and made
some things unlawful, so do not commit them . He has also left
some matters (without rulings) as a mercy with you, not
because He has forgotten them, so do not ask about them .»* x *
Pronouncing Three Divorces at the same Time is
Unlawful
The last Ayah we mentioned was used as evidence to prove
that it is not allowed to pronounce three divorces at one time.
What further proves this ruling is that Mahmud bin Labld has
stated - as An-Nasal recorded - that Allah’s Messenger jfi was
told about a man who pronounced three divorces on Iris wife at
one time, so the Prophet stood up while angry and said:
£> \ 'jz ul \j z>\
«77ie Book of Allah is being made the subject of jest while I am
still amongst you?*
A man then stood up and said, “Should I kill that man, O
Messenger of Allah?” 12 *
The Wife cannot be taken back after the Third Divorce
Allah said:
£jj &• M ir: ,«J
*’* Ad-DarSqutni 4 :298 .
121 An-Nasal 6:142.
641
Surah 2. Al-Baqarah (225 - 252) (Part-2)
iAnd if he has divorced her (the third time), then she is not
lawful for him thereafter until she has married another
husband.}
This Ayah indicates that if the man divorces his wife for the
third time after he divorced her twice, then she will no longer
be allowed for marriage to him. Allah said:
>
4 . . .until she has married another husband.}
meaning, until she legally marries another man. For instance,
if she has sexual intercourse with any man, even her master
(if she was a servant), she would still be ineligible for marriage
for her ex-husband (who divorced her thrice), because
whomever she had sexual relations with was not her legal
husband. If she marries a man without consummating the
marriage, she will not be eligible for her ex-husband. Muslim
reported that ‘Alshah said that Allah’s Messenger jg was
asked about a woman who marries a man who thereafter
divorces her (thrice). She then marries another man and he
divorces her before he has sexual relations with her, would she
be allowed for her first husband? Allah’s Messenger jg said:
«No, until he enjoys her 'Usaylah (sexual relation) J 11 '
Al-Bukhari also reported this Hadith . ,2 '
Imam Ahmad recorded that ‘A’ishah said, “The wife of
Rifa'ah Al-Qurazi came while I and Abu Bakr were with the
Prophet jg and she said, 1 was Rifa'ah’s wife, but he divorced
me and it was an irrevocable divorce. Then I married ‘Abdur-
Rahman bin Az-Zubayr, but his sexual organ is minute like a
string.’ She then took a small string of her garment (to
resemble how small his sexual organ was). Khalid bin Said bin
Al-‘As, who was next to the door and was not yet allowed in,
said, ‘O Abu Bakr! Why do you not forbid this (woman) from
what she is revealing frankly before the Prophet?’ The Prophet
jg merely smiled. Then, Allah’s Messenger jg asked her:
111 Muslim 2:1057.
121 FathAl-Bari 9:284.
642
Tafsir Ibn Kathir
Jjjjj JjJI L&’r'j <j' Cjt-kJ
«Do you want to remarry Rijd'ah? You cannot unless you
experience his 'Usaylah and he experiences your 'Usaylah (i.e.,
had a complete sexual relation with your present husband)
Al-Bukhari, Muslim, and An-Nasal also recorded this
Hadith.^ Muslim’s wording is "Rifa'ah divorced his wife for
the third and final time."
The word ‘Usaylah mentioned in the Hadith means sexual
intercourse. Imam Ahmad and An-Nasal reported that ‘A’ishah
said that Allah’s Messenger said:
< *
n'Usaylah is sexual intercourse .» [31
The Curse on the Participants of Tahlil/Halalah
The reason for the woman (who was divorced thrice) to
marry another man must be that the man desires her and has
the intention of having an extended married life with her.
These are the legal goals and aims behind marriage. If the
reason behind the second marriage was to make the woman
eligible for her ex-husband again, then this is the TahtiL that
the Hadtths have cursed and criticized. In addition, when the
reason behind this marriage (if it was Tahiti) is announced in
the contract, it would make the contract invalid according to
the majority of the scholars.
Imam Ahmad reported that ‘Abdullah bin Mas'ud said,
“Allah's Messenger $£ cursed the one who does Tahiti, the one
in whose favor it is done, those who eat RibA (usury) and those
who feed it (pay the usury ).” 141 At-Tirmidhi and An-Nasat
reported this Hadith^ and At-Tirmidhi said, “This Hadith is
Hasan." He said, “This is what is acted upon according to
people of knowledge among the Companions, among whom are
111 Ahmad 6:34
121 Fath Al-Bari 10 :518, Muslim 2 : 1057, An-Nasal 6 :146.
131 Ahmad 6 :62 .
141 Ahmad 1:448.
151 Ahmad 1 :448 , Tuhfat Al-Ahwadhi 4 :268 , An-Nasal 6 : 149 .
S urah 2. Al-Baqarah (225 - 252) (Part-2) 643
‘Umar, ‘Uthman and Ibn ‘Umar. It was also the saying of the
scholars of Fiqh among the Tabi’in (second generation of Islam).
And it has been reported from ‘Ali, Ibn Mas'ud and Ibn ‘Abbas”.
In his Mustadrak, Al-Hakim reported that Nafi‘ said: “A man
came to Ibn “Umar and asked him about a man who divorced
his wife three times. Then, his brother married her to make
Tahiti for his brother, without the brother knowing this fact.
He then asked, “Is she allowed for the first (husband)?” He
said, “No, unless it is a marriage that involves desire. We used
to consider this an act of adulteiy during the time of Allah’s
Messenger sg.” Al-Hakim said, “This Hadith has a Sahth chain
although they (Al-Bukhari and Muslim) did not record it.” 1 ' 1 The
wording of this Hadith indicates that the ruling came from the
Prophet Abu Bakr bin Abu Shaybah, Al-Jawzjani, Harb Al-
Kirmani and Abu Bakr Al-Athram said that Qablsah bin Jabir
said that ‘Umar said, “If the participants to Tahiti are brought
to me, I will have them stoned. ” |2 ’
When does a Woman who was divorced Three Times
become Eligible for Her First Husband
Allah said:
iAnd if he has divorced her > meaning, the second husband after
he had complete sexual relations with her,
iit is no siti on both of them that they reunite ^ meaning, the wife
and her first husband,
4 ^ JJ-W- l. - a i ol
iprovided they feel that they can keep the limits ordained by Allah. ^
meaning, they live together honorably. Mujahid said, “If they
are convinced that the aim behind their marriage is
honorable. ” |3 ' Next, Allah said:
jjii-
1,1 Al-Hakim 2:199.
I 2 * Ibn Abi Shaybah 4 :294 .
131 At-Tabari 4:598.
644
Tafslr Ibn Kathir
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^231. And when
you have divorced women and they have fulfilled the term of
their prescribed period, either take them back on a reasonable
basis or set them free on a reasonable basis. But do not take
them back to hurt them, and whoever does that, then he has
wronged himself. And treat not the verses (Laws) of Allah in
jest, but remember Allah's favors on you (i.e., Islam), and that
which He has sent down to you of the Book (i.e., the Qur'an)
and Al-Hikmah (the Prophet's Sunnah - legal ways - Islamic
jurisprudence) whereby He instructs you . And fear Allah, and
know that Allah is All- Aware of everything}.
Being Kind to the Divorced Wife
This is a command from Allah to men that when one of
them divorces his wife with a reversible divorce, he should
645
Surah 2. Al-Baoarah (225 - 252) (Part- 2)
treat her kindly. So when her term of ‘Iddah (waiting period)
nears its end, he either takes her back in a way that is better,
including having witnesses that he has taken her back, and he
lives with her with kindness. Or, he should release her after
her ‘Iddah finishes and then kindly asks her to depart from
his house, without disputing, fighting with her or using foul
words. Allah then said:
i\/x2
$But do not take them back to hurt them,}
Ibn ‘Abbas, Mujahid, Masruq, Al-Hasan, Qatadah, Ad-
Dahhak, Ar-Rabl‘ and Muqatil bin Hayyan said that a man
used to divorce his wife, and when her ‘Iddah came near its
end, he would take her back to harm her and to stop her from
marrying someone else. He then divorced her and she would
begin her ‘Iddah and when her ‘Iddah term neared its end, he
would take her back again, so that the term of ‘Iddah would
be prolonged for her. After that, Allah prohibited this
practice.* 1 ' Allah has also threatened those who indulge in
such practices, when He said;
ii jX b Jd* idS’i
and whoever does that, then he has wronged himself .}
meaning, by defying Allah’s commandments.
Allah then said:
iAnd treat not the verses (Laws) of Allah in a jest,}
Ibn Jarir said that Abu Musa (Al-Ash‘ari) narrated that
Allah’s Messenger jg once became angry at the Ash'ari tribe.
Abu Musa went to him and said, “O Messenger of Allah! Are
you angry with the Ash'ariyyin?” The Prophet jg said:
J
“One of you says, 7 divorced her' -then says- 7 took her back!'
This is not the appropriate way Muslims conduct divorce.
1,1 Ibn Abi Hatim 2:772-774.
647
Surah 2 . Al-Baqarah (22 5 - 252) ( Part-2 )
none of your secret or public affairs ever escapes His
knowledge, and He will treat you accordingly.
>'n j && ■*& m pi
Sf Ayfij ^ ^ • *» Jl*j» illl'i
4 > tt ; c>Jjl
<232. And when you have divorced women and they have
fulfilled the term of their prescribed period, do not prevent them
from marrying their (former ) husbands, if they mutually agree
on reasonable basis. This (instruction) is an admonition for him
among you who believes in Allah and the Last Day. That is
more virtuous and purer for you. Allah knoivs and you know
not.}
The Wall (Guardian) of the Divorced Woman should not
prevent Her from going back to Her Husband
‘Ali bin Abu Talhah reported that Ibn ‘Abbas said, “This
Ayah was revealed about the man who divorces his wife once
or twice and her 'Iddah finishes. He later thinks about taking
her back in marriage and the woman also wishes that, yet, her
family prevents her from remarrying him. Hence, Allah
prohibited her family from preventing her.” Masruq, Ibrahim
An-Nakha'i, Az-Zuhri and Ad-Dahhak stated that this is the
reason behind revealing the Ayah (2:232).’ 11 These statements
clearly conform to the apparent meaning of the Ayah.
There is no Marriage without a Wall (for the Woman)
The Ayah (2:232) also indicates that the woman is not
permitted to give herself in marriage. Rather, she requires a
Wali (guardian such as her father, brother, adult son, and so
forth) to give her away in marriage, as Ibn Jarir and At-
Tirmidhi have stated when they mentioned this Ayah. Also, a
Hadith states that:
.'I
£J>
IU
At-Tabari 5 :22 ,23 .
648
Tafsir Ibn Kathir
'The woman does not give another woman away for marriage
and the woman does not give herself away in marriage, for only
the adulteress gives herself away for marriage j* 1 '
Another Hadith states:
‘jj* XXf, Ify VI £& v»
“No marriage is valid except with the participation of a mature
Wali and two trustworthy witnesses.* 12 '
The Reason behind revealing the Ayah (2:232)
It was reported that this Ayah was revealed about Ma'qil bin
Yasar Al-Muzani and his sister. Al-Bukhari reported in his
Sahih, when he mentioned the Tafsir of this Ayah (2:232), that
the husband of the sister of Ma'qil bin Yasar divorced her. He
waited until her ‘Iddah finished and then asked to remarry
her, but Ma'qil refused. Then, this Ayah was sent down:
4... do not prevent them from marrying their (former)
husbands.^
Abu Dawud, At-Tirmidhi, Ibn Abu Hatim, Ibn Jarir and Ibn
Marduwyah and Al-Bayhaqi reported this Hadith from Al-
Hasan from Ma'qil bin Yasar. 141 At-Tirmidhi rendered this
Hadith authentic and in his narration, Ma'qil bin Yasar gave
his sister in marriage for a Muslim man during the time of
Allah’s Messenger jg. She remained with him for a while and
he divorced her once and did not take her back until her ‘ Iddah
finished. They then wanted to get back with each other and he
came to ask her for marriage. Ma'qil said to him, “O ungrateful
one! I honored you and married her to you but you divorced
her. By Allah! She will never be returned to you.” But Allah
knew his need for his wife and her need for her husband and
He revealed:
111 Ibn Majah 1 :606.
Majma' Az-Zawa’id 4 :286
131 Path Al-Bari 8 :40.
* 4 ' Abu Dawud 2:569, Tuhfat Al-Ahwadhi 8:325, Ibn Abi Hatim
2:778, At-Tabari 5:17-19, Al-Bayhaqi 7 : 1 04 .
Surah 2. Al~Baaarah (225 - 252) (Part-2
649
AirfeS ,>lj
iAttd when you have divorced women and they have fulfilled
the term of their prescribed period ,}
until He said:
i<Z . £2 'i
4 . . .and you know not.}
When Ma'qil heard the Ayah, he said, “I hear and obey my
Lord.” He then summoned the man and said, “I will honor you
and let you remarry (my sister).” 111 Ibn Marduwyah added
(that Ma'qil said), “And will pay (the expiation) for breaking my
vow.” 121
Allah said:
oik dt o' ‘ft
4This (instruction) is an admonition for him among you ivho
believes in Allah and the Last Day.}
meaning, prohibiting you from preventing the women from
marrying their ex-husbands, if they both agree to it,
Afci &
iamong you} O people,
4 ->*K> *>>\
iwho believes in Allah and the Last Day.}
meaning, believes in Allah’s commandments and fears His
warnings and the torment in the Hereafter. Allah said:
A& & B
iThat is more virtuous and purer for you.}
meaning, obeying Allah’s Law by returning the women to their
ex-husbands, and abandoning your displeasure, is purer and
cleaner for your hearts,
Tuhfat Al-Ahwadhi 8 : 324 .
* 2 * Al-Bayhaqi 7 : 1 04 ,
651
Surah 2. Al-Baqarah (225 - 25 2) (Part-2)
only after two years of age, then no Tahrim will be established.
At-Tirmidhi under Chapter: ‘Suckling establishes Tahrim
within the first two years,’ reported that Umm Salamah
narrated that Allah’s Messenger sg said:
« Suckling establishes TaJirim if it is on the breast and before
Fitam (before weaning, i.e., before the end of the first hvo
years), n 1 ' 1
At-Tirmidhi said, "This Hadith is Hasan Sahih. The majority
of the people of knowledge among the Companions of Allah’s
Messenger and others acted upon this, that is that suckling
establishes Tahrim (prohibition in marriage) before the end of
the two years and that whatever occurs after that does not
establish Tahrim". At-Tirmidhi is alone in recording this Hadith
and the narrators in its chain meet the criteria of the
Sahihayn. The Prophet’s statement:
J b\S U Vl»
; •
a Oh the breast* refers to the organ of suckling before the two
years. Imam Ahmad reported a Hadith in which Al-Bara’ bin
‘Azib narrated, “When Ibrahim, the Prophet’s son, died, the
Prophet jg said:
O jA aJ jl oU jU
«My son has died on the breast and he has someone to suckle
him in Paradise . » |2 ’
Furthermore, Ad-Daraqutni related that Ibn ‘Abbas said that
Allah’s Messenger sg said:
t jt yx *
'‘Suckling establishes Tahrim only within the (first) two
years. » (3 '
Imam Malik reported this Hadith from Thawr bin Zayd who
narrated that Ibn ‘Abbas related it to the Prophet jg . 141 Ad-
* 1 * Tuhfat Al-Ahwadhi 4:313.
121 ‘Umdat At-Tafsir 1 : 1 26 .
Ad-Daraqutni 4 : 1 74 .
Al-Muwatta’ 2 :602 .
653
Surah 2. Al-Baqarah (22 5 - 252) (Part-2)
whose resources are restricted, let him spend according to what
Allah has given him. Allah puts no burden on any person
beyond what He has given him. Allah will grant after hardship,
ease.} (65:7)
Ad-Dahhak commented, “If the husband divorces his wife,
with whom he had a child, and she suckles that child, he is
required to provide for the mother’s expenses and clothes
within reason.” 1 11
No Darar (Harm) or Dir dr (Revenge)
Allah said:
jSS> " 3 }
}No motlier shall be treated unfairly on account of her child,}
meaning, the mother should not decline to rear her child to
harm its father. The mother does not have the right to refrain
from suckling the child after giving birth, unless she suckles
him/her the milk that is necessary for his/her survival. Later
on, she is allowed to give up custody of the child as long as
she does not do that intending to harm the father. In addition,
the father is not allowed to take the child from his mother to
harm the mother. This is why Allah said:
iuk % &
i...nor father on account of his child.}
meaning, by taking the child from its mother intending to
harm the mother. This is the Tafsir of Mujahid, Qatadah, Ad-
Dahhak, Az-Zuhri, As-Suddi, Ath-Thawri and Ibn Zayd, and
others on this Ayah , 121
Allah then said:
4 V-j'*'' &)}
iAnd on the (father's ) heir is incumbent the like of that (which
was incumbent on the father).}
meaning, by refraining from harming the relative (of the father,
i.e., his infant), as Mujahid, Ash-ShaTai and Ad-Dahhak stated.
111 At-Tabari 5 :39 .
|2) At-Tabari 5:49,50.
654
Tafsir Ibn Kathi r
It was also reported that (the Ayah requires) the inheritor (of
the father) to spend on the mother of the child, just as the
father was spending, and to preserve her rights and refrain
from harming her, according to the Tafsir of the majority of
the scholars. We should state that Ibn Jarir has explained this
subject in detail in his Tafsir and that he also stated that
suckling the child after the second year might harm the child’s
body and mind. Sufyan Ath-Thawri narrated that ‘Alqamah
asked a woman who was suckling her child after the second
year ended, not to do that.* 11
Fitam (weaning) occurs by Mutual Consent
Allah said:
&
ilf they both decide on weaning, by mutual consent, and after
due consultation, there is no sin on them .}
This Ayah indicates that if the father and the mother decide
on the Fitam (weaning) before the two years (of suckling) end,
and for a benefit that they duly discuss and agree upon, then
there is no sin in this case. So, the Ayah indicates that one
parent is not allowed to make this kind of decision without
duly consulting the other parent, as stated by Ath-Thawri. The
method of mutual consultation protects the child’s interests. It
is also a mercy from Allah to His servants, for He has
legislated the best method for parents to rear their children,
and His legislation guides and directs the parents and the
children to success. Similarly, Allah said in Surat At-Tal&q
(chapter 65 in the Qur’an):
J*J £*A-» fj-CZ o\} fL, \jJ\j tfkS} oj
iThen if they give suck to the children for you, give them their
due payment, and let each of you accept the advice of the other
in a just way. But if you make difficulties for one another, then
some other woman may give suck for him (the father of the
child).} (65:6)
Allah then said:
m
At-Tabari 5 :36 .
655
Surah 2. Al-Baqarah (225 - 252) ( Part-2 )
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foster suckling-mother
for your children, there
is no sin on you, pro-
vided you pay (the
mother) what you agreed
(to give her) on a rea-
sonable basis. }
meaning, if the
mother and the father
both agree that the
father assumes
custody of the child
due to a
circumstance that
compels her or allows
him to do so, then
there is no sin in this
case. Hence, the
mother is allowed to
give up the child and
the father is allowed to assume custody of the child. The
father should kindly give the mother her expenses for the
previous period (during which she reared and suckled the
child), and he should seek other women to suckle his child for
monetaiy compensation. Thereafter, Allah said:
i'M !#S>
4 And fear Allah} meaning, in all of your affairs,
4And know that Allah is All-Seer of what you do} meaning,
none of your affairs or speech escapes His perfect Watch.
I J jfjji 0)j^
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Jflt &
656
Tafsfr Ibn Kathfr
4234. And those of you who die and leave wives behind them,
they (the zvives) shall wait (as regards their marriage) for four
months and ten days, then zuhen they have fulfilled their term,
there is no sin on you if they (the wives) dispose of themselves
in a (Just and) honorable manner (i.e., they can marry). And
Allah is well-acquainted with what you do.}
The ‘Iddah (Waiting Period) of the Widow
This Ayah contains a command from Allah to the wives
whose husbands die, that they should observe a period of
‘Iddah of four months and ten nights, including the cases
where the marriage was consummated or otherwise, according
to the consensus (of the scholars).
The proof that this ruling includes the case where the
marriage was not consummated is included in the general
meaning of the Ayah. In a narration recorded by Imam Ahmad
and the compilers of the Sunan, which At-Tirmidhi graded
Sahih, Ibn Mas'ud was asked about a man who married a
woman, but he died before consummating the marriage. He
also did not appoint a Mahr (dowry) for her. They kept asking
Ibn Mas'ud about this subject until he said, “I shall give you
my own opinion, and if it is correct then it is from Allah, while
if it is wrong it is because of my error and because of (the evil
efforts of) Satan. In this case, Allah and His Messenger are
innocent of my opinion. She has her full Mahr.” In another
narration, Ibn Mas'ud said, “She has a similar Mahr to that of
the women of her status, without stinginess or extravagance.”
He then continued, “She has to spend the ‘Iddah and has a
right to the inheritance.” Ma'qil bin Yasar Ashjal then stood
up and said, “I heard Allah’s Messenger issue a similar
judgment for the benefit of Barwa' bint Washiq. ” ‘Abdullah bin
Mas'ud became very delighted upon hearing this statement. In
another narration, several men from Ashja' (tribe) stood up and
said, “We testify that Allah’s Messenger jg issued a similar
ruling for the benefit of Barwa' bint Washiq .” 111
Ahmad 3:480, Abu DSwud 2:588, Tuhfat Al-Ahwadhi 4:299, An-
Nasal 6:198, Ibn Majah 1 :609.
657
Surah 2. Al-Baqarah (225 - 252) ( Part-2 )
As for the case of the widow whose husband dies while she
is pregnant, her term of ‘Iddah ends when she gives birth,
even if it occurs an instant (after her husband dies). This
ruling is taken from Allah’s statement:
o*~°i .
4And for those who are pregnant, their 'Iddah is until they lay
down their burden (65:4)
There is also a Hadith from Subay'ah Al-Aslamiyah in the Two
Sahihs, through various chains of narration. Her husband, Sa'd
bin Khawlah, died while she was pregnant and she gave birth
only a few nights after his death. When she finished her Nifas
(postnatal period), she beautified herself for those who might
seek to engage her (for marriage). Then, Abu Sanabil bin Ba“kak
came to her and said, “Why do I see you beautified yourself, do
you wish to many? By Allah! You will not marry until the four
months and ten nights have passed.” Subay'ah said, “When he
said that to me, I collected my garments when night fell and
went to Allah’s Messenger gg and asked him about this matter.
He said that my ‘Iddah had finished when I gave birth and
allowed me to get married if I wished.” 111
The Wisdom behind legislating the ‘ Iddah
Said bin Musayyib and Abu Al-'Aliyah stated that the
wisdom behind making the ‘Iddah of the widow four months
and ten nights is that the womb might contain a fetus. When
the woman waits for this period, it will become evident if she
is pregnant. Similarly, there is a Hadith in the Two Sahihs
narrated by Ibn Mas'Ud stating:
‘4^ p 5 *' jk. u! £*44 61*
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“(T7ic creation of) a human being is put together in tlw womb of
his mother in forty days in the form of a seed, and next he
becomes a clot of thick blood for a similar period, and next a,
morsel of flesh for a similar period, then, Allah sends an angel
who is ordered to breathe life unto the fetus ,» |21
111 Path Al-Bari 9 :379, Muslim 2 :1 122.
• 2| Fath Al-Bari 1 3 :449 , Muslim 4 :2036 .
658
Tafsir Ibn Kathir
So, these are four months and ten more days to be sure, as
some months are less (than thirty days), and the fetus will
then start to show signs of life after the soul has been
breathed into it. Allah knows best.
The ‘Iddah of the Slave Mother whose Master dies
We should state here that the ‘Iddah of the slave mother is
the same in the case of death, as the ‘Iddah of the free
woman. Imam Ahmad reported that ‘Amr bin Al-‘As said, “Do
not confuse the Sunnah of our Prophet for us. The ‘Iddah of
the mother, who is also a servant, when her master dies, is
four months and ten nights.” 1 11
Mourning is required during the * Iddah of Death
Allah said:
4... then when they have fulfilled their term, there is no sin on
you if they (the zoives) dispose of themselves in a (just and)
honorable manner (i.e., they can marry). And Allah is well-
acquainted with what you do.}
This Ayah indicates that mourning for the dead husband is
required until the 'Iddah is finished. It is also reported in the
Two Sahihs that Umm Habibah and Zaynab bint Jahsh
narrated that Allah’s Messenger jg said:
LA* % * 4 '^ ’ts* ^ iyt x y
«It is not lawful for a woman who believes in Allah and the
Last Day to mourn for more than three days for any dead
person except her husband, for whom she mourns for four
months and ten days J 12 '
It is reported in the Two Sahihs that Umm Salamah said
that a woman said, “O Messenger of Allah! My daughter’s
husband died and she is complaining about her eye, should
111 Ahmad 4 :302 , Abu Dawud 2:370, Ibn Majah 1 :673.
121 Fath Al-Bari 9 :394 , Muslim 2 : 1 123 .
659
Surah 2 . Al-Baqarah (225 - 252) ( Part-2 )
we administer kohl in her eye?” He said, “No,” several times
upon repeating this question. He then said:
aIIaUJI ^ oJlj -is j t iiujl t»Jl !
“It is four months and ten (nights)! During the Jdhiliyyah, one
of you would mourn for an entire year, n 111
Zaiynab the daughter of Umm Salamah said (about the pre-
Islamic era of ignorance), “When the woman’s husband died,
she would go into seclusion and would wear the worst clothes
she has. She would refrain from wearing perfume or any
adornments until a year passed. She would then come out of
seclusion and would be given dung that she would throw.
Then an animal would be brought out, a donkey, a sheep, or a
bird. Then some blood would be drained from it, usually
resulting in its death.”
In short, the mourning required from a wife whose husband
dies, includes not using beautification aids, such as wearing
perfume and the clothes and jewelry that encourage the men
to seek marriage from the woman. All widows must observe
this period of mourning whether they are young, old, free,
servant, Muslim or disbeliever, as the general meaning of the
Ayah indicates.
Allah also said:
iW >'#
i...then lolten they have fulfilled their term)
meaning, when the ‘Iddah finishes, according to Ad-Dahhak
and Ar-Rabl* bin Anas.
4 ^ 02 .
< there is no sin on you) Az-Zuhri said, “Meaning her Wali
(guardian).”
iif they (the wives) dispose)
meaning, the women whose ‘ Iddah has finished. Al-‘Awfi said
that Ibn ‘Abbas said, “If the woman is divorced or if her
m
Muslim 2 :1 124.
660
TafsTr Ibn Kathir
husband dies and then her ‘Iddah term ends, there is no sin
that she beautifies herself, so that she becomes ready for
marriage proposals. This is the way ‘that is just and
honorable’. ” It was reported that Muqatil bin Hayyan gave the
same explanation. 111 Ibn Jurayj related that Mujahid said:
£*£1 -4 £13 q ££ ££ yi }
4... there is tto sin on you if they (the wives) dispose of
themselves in a just and honorable manner .}
“refers to allowed and pure (honorable) marriage.” 121 It was
also reported that Al-Hasan, Az-Zuhri and As-Suddi said the
same. 131
«8 '4 3 £$ i&r it -4 Q
siii ^ t ft IJJs J 'i[ $- 1 P
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^235. And there is no sin on you if you make a hint of
betrothal or conceal it in yourself, Allah knows that you will
remember them, but do not make a promise (of contract) with
them in secret except that you speak an honorable saying. And
do not be detennined on the marriage bond until the term
prescribed is fulfilled. And know that Allah knoivs what is in
your minds, so fear Him. And know that Allah is Oft-
Forgiving, Most Forbearing.}
Mentioning Marriage indirectly during the 4 Iddah
Allah said:
4And there is no sin on you }
meaning, to indirectly mention marriage to the widow during
the term of ‘Iddah for her deceased husband. Ath-Thawri,
Shu 'bah and Jarir stated that Ibn ‘Abbas said:
111 Ibn Abi Hatim 2:812 ,813, 1:813.
121 At-Tabari 5 :93 .
131 Ibn Abi Hatim 2:814.
Surah 2. Al-Baqardh (225 - 252 ) (Part-2)
661
4 ft)' >34- in ‘ii
4Ah</ there is no sin on you if you make a hint of betrothal}
“means saying, 1 want to marry and I am looking for a woman
whose qualities are such and such,’ thus talking to her in
general terms in a way that is better.” In another narration (by
Ibn ‘Abbas), “Saying, ‘I wish that Allah endows me with a wife,’
but he should not make a direct marriage proposal.” 11 ' Al-
Bukhari reported that Ibn ‘Abbas said that the Ayah:
iAnd there is no sin on you if you make a hint of betrothal}
means, “The man could say, *1 wish to marry,’ 1 desire a wife,’
or, 1 wish I could find a good wife’.” 121 Mujahid, TawQs,
‘Ikrimah, Said bin Jubayr, Ibrahim An-Nakhal, Ash-Shalji,
Al-Hasan, Qatadah, Az-Zuhri, Yazld bin Qusayt, Muqatil bin
Hayyan and Al-Qasim bin Muhammad 13 ' and several others
among the Salaf and the Imams said that one is allowed to
mention marriage indirectly to the woman whose husband
died.
It is also allowed to indirectly mention marriage to a woman
who had gone through final, irrevocable divorce. The Prophet
jg ordered Fatimah bint Qays to remain in the house of Ibn
Umm Maktum for ‘Iddah when her husband Abu ‘Amr bin Hafs
divorced her for the third time. He said to her:
ciU IaUd
inform me when your 'Iddah term ends .»
When she finished the ‘Iddah, Usamah bin Zayd, the
Prophet’s freed slave asked to many her, and the Prophet sg
married her to him.' 4 ' As for the divorced wife (not irrevocably
divorced), there is no disagreement that it is not allowed for
other than her husband to mention marriage proposals to her
directly or indirectly (before the ‘Iddah finishes). Allah knows
best.
111 At-Tabari 5:95, 96.
121 Fath Al-Bari 9 :84 .
131 Ibn AbiHatim 2:817,818
14 * Muslim 2:1114.
662
Tafsir Ibn Kathir
Allah said:
4... or conceal it in yourself, $ meaning, if you hide the intention
of seeking marriage with them. Similarly, Allah said:
4 And your Lord knows what their breasts conceal, and what
they reveal} (28:69) and:
4^-^ lij tli iicl 111 j}
4 . . .while I am All-Aware of what you conceal and what you
reveal.} (60: 1) So, Allah said here:
iAllah knows that you will remember them} meaning, in your
hearts, so He made it easy for you. Allah then said:
4 ... but do not make a promise (of contract) with them in
secret}
‘Ali bin Abu Talhah reported that Ibn ‘Abbas said that
4but do not make a promise (of contract) with them in secret}
means do not say to her, “I am in love (with you),” or,
“Promise me you will not many someone else (after the ‘Iddah
finishes),” and so forth. 1 11 Said bin Jubayr, Ash-Shahi,
Ikrimah, Abu Ad-Duha, Ad-Dahhak, Az-Zuhri,^ Mujahid and
Ath-Thawri said that it (meaning of the Ayah ) means taking
the woman’s promise not to marry someone else. 131
Afterwards, Allah said:
i'toJSWJSi, \%}
4... except that you speak an honorable saying.}
1,1 At-Tabari 5:107.
121 Ibn AbiHatim 2:821.
131 At-Tabari 5:109.
663
Surah 2. Al-Baqarah (225 - 252) (Part- 2)
Ibn ‘Abbas, Mujahid, Said bin Jubayr,* 1 * As-Suddi, Ath-
Thawn and Ibn Zayd said that the Ayah means to indirectly
refer to marriage, such as saying, “I desire someone like
you.”* 21 Muhammad bin Sirin said: I asked Ubaydah about
the meaning of Allah’s statement:
-iy \)JS o'
i . . .except that you speak an honorable saying .}
He said, “He says to her Wali, ‘Do not give her away (in
marriage) until you inform me first’.” This statement was
narrated by Ibn Abu Hatim.’ 3 *
Allah then said:
k Aac.
A And do not be determined on the marriage bond until the term
prescribed is fulfilled .>
meaning, do not make marriage contracts before the 'Iddah
finishes. Ibn ‘Abbas, Mujahid, Ash-Shaln, Qatadah, Ar-Rabi‘
bin Anas, Abu Malik, Zayd bin Aslam, Muqatil bin Hayyan,
Az-Zuhri, ‘Ata’ Al-Khurasani, As-Suddi, Ath-Thawri and Ad-
Dahhak said that:
iuntil the term prescribed is fulfilled.}
means, ‘Do not consummate the marriage before the ‘Iddah
term finishes.’* 4 * The scholars agree that marriage contracts
during the ‘Iddah are invalid.
Allah then said:
iUxk -4 u pz &
AAnd know that Allah knows what is in your minds, so fear
Him.}
warning the men against the ideas they conceal in their hearts
about women, directing them to think good about them rather
111 Ibn Abi Hatim 2:824.
* 2 * At-Tabari 5:114.
* 3 ’ Ibn Abi Hatim 2 :826.
[4 * Ibn Abi Hatim 2 :828 ,829 .
Surah 2 . Al-Baqarah (225 - 252) ( Part-2 )
665
4~J. jjUli \£j 4a\
4237 . And if you divorce thent before you have touched (had a
sexual relation with) them, and you have appointed for them
their due (doivry), then pay half of that, unless they (the
women ) agree to remit it, or he (the husband), in whose hands
is the marriage tie, agrees to remit it. And to remit is nearer to
At-Taqwa (piety, righteousness). And do not forget liberality
between yourselves . Truly, Allah is All-Seer of what you do.}
The Wife gets half of Her Mahr if She is divorced before
the Marriage is consummated
This honorable Ayah is not a continuation of the Mut'ah (gift)
that was mentioned in the previous Ayah (i.e., divorce before
the marriage is consummated). This Ayah (2:237) requires the
husband to relinquish half of the appointed Mahr if he
divorces his wife before the marriage is consummated. If it was
discussing any other type of gift, then it would have been
mentioned that way, especially when this Ayah follows the
previous Ayah related to this subject. Allah knows best. Giving
away half of the bridal-money in this case is the agreed
practice according to the scholars. So, the husband pays half
of the appointed Mahr if he divorces his wife before
consummating the marriage.
Allah then said:
4 unless they (the women) agree to remit it,}
meaning, the wife forfeits the dowry and relieves the husband
from further financial responsibility. As-Suddi said that Abu
Salih mentioned that Ibn 'Abbas commented on Allah’s
statement:
J %}
iunless they (the women) agree to remit it,}
“Unless the wife forfeits her right.” 11 ' Furthermore, Imam Abu
111 Ibn Abi Hatim 2 :839 .
Muhammad bin Abu Hatim said that it was reported that
Shurayh, Said bin Musayyib, Ikrimah, Mujahid, Ash-ShaTsi,
Al-Hasan, Nafi‘, Qatadah, Jabir bin Zayd, ‘Ata’ Al-Khurasani,
Ad-Dahhak, Az-Zuhri, Muqatil bin Hayyan, Ibn Sinn, Ar-Rabl'
bin Anas and As-Suddi said similarly .* 11
Allah then said:
fy
i...or he (the husband), in whose hands is the marriage tie,
agrees to remit it.)
Ibn Abu Hatim reported that ‘Amr bin Shu‘ayb said that his
grandfather narrated that the Prophet sg said:
sii e-
*The husband is he wlw has the marriage he .» 121
Ibn Marduwyah also reported this Hadith, and it is the view
chosen by Ibn Jarir. The Hadith states that the husband is
the person who really holds the marriage tie in his hand, as it
is up to him to go on with the marriage or end it. On the
other hand, the Wali of the wife is not allowed to give away
any of her rightful dues without her permission, especially the
dowry.
Allah then stated:
1 -4-i^
)And to remit it is nearer to At-Taqiva (piety, righteousness) .)
Ibn Jarir said, “Some scholars said that this statement is
directed at both men and women.” Ibn ‘Abbas stud:
iAnd to remit it is nearer to At-Taqwd (piety, righteousness).)
indicates that the one who forgives, is nearer to At-Taqwa
(piety ).”* 31 A similar statement was made by Ash-Sha*bi and
several other scholars.
Mujahid, An-Nakha‘i, Ad-Dahhak, Muqatil bin Hayyan, Ar-
111 Ibn Abi Hatim 2 :840-842 .
* 21 Ibn Abi Hatim 2 :842 .
131 At-Jabari 5:162.
Surah 2 . Al-Baaarah (225 - 252) (Part-2
667
Rabl‘ bin Anas and
Thawri stated that
‘liberality’ mentioned
in the Ayah refers to
the woman giving
away her half Mahr,
or the man giving
away the full Afahr.* 1 *
This is why Allah said
here:
& ipi 1;}
iAnd do not forget
liberality between
yourselves.}
meaning, kindness (or
generosity), as Said
has stated. 121 Allah
said:
iTruly, Allah is All-
Seer of what you do.}
meaning, none of
your affairs ever
escapes His perfect
Watch, and He will reward each according to his deeds.
v rn'vA ** mm ^
4JJ I y* fiy \
J ^ Aiijlt pi==d
jC-AAi j
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£«*} sf} J aJS Jajialj9 , wa-ii 0 jtf==>
4 'jijSo li t3r «jji Tj^S
4238. Guard strictly (five obligatory) As-Salawdt (the prayers)
especially the Middle Salah. And stand before Allah with
obedience.}
4239. And if you fear (an enemy), (perform Salah) on foot or
riding. And when you are in safety, then remember Allah
(pray) in the manner He has taught you, which you kneio not
m At-Tabari 5:165,166.
121 At-Tabari 5:166.
668
Tafsir Ibn Kathir
(before).}
Allah commands that the prayer should be performed
properly and on time. It is reported in the Two Sahihs that Ibn
Mas'Qd said, “I asked the Prophet j^, ‘Which deed is the
dearest (to Allah)?’ He replied:
*To offer the prayers at their fixed times.*
I asked, What is the next (in goodness)?’ He replied:
Mil Jr - J
*To participate in Jihad (religions fighting) in Allah’s cause.*"
I again asked, What is the next (in goodness)?’ He replied:
•oiJJ y l
«To be good and dutiful to your parents .»
‘Abdullah then added, “The Prophet ^ told me these words,
and had I asked more, the Prophet jfe would have told me
more .” 111
The Middle Prayer
Furthermore, Allah has specifically mentioned the Middle
prayer, which is the ‘Asr prayer according to the majority of
the scholars among the Companions, as At-Tirmidhi and Al-
Baghawi have stated. Al-Qadi Al-Mawardi added that the
majority of the scholars of the Tabi'in also held this view. Al-
Hafiz Abu TJmar bin ‘Abdul-Barr said that this is also the
opinion of the majority of the scholars of the Athar (i.e., the
Hadith and the statements of the Salaf). In addition, Abu
Muhammad bin ‘Atiyah said that this is the Tafsir (of the
Middle prayer) of the majority of scholars. Al-Hafiz Abu
Muhammad ‘Abdul-Mu’min bin Khalaf Ad-Dumyati stated in
his book on the Middle prayer that it is the ‘Asr prayer and
mentioned that this is the Tafsir of ‘Umar, ‘Ali, Ibn Mas'ud,
Abu Ayyub, ‘Abdullah bin ‘Amr, Samurah bin Jundub, Abu
Hurayrah, Abu Said, Hafsah, Umm Habibah, Umm Salamah,
Ibn ‘Abbas and ‘A’ishah. This is also the Tafsir of TJbaydah,
111 Fath Al-BOri 2:12, MusUm 1 :90 .
669
sank 1 m Bwr«hJ225 - 252 ) (Part 21
MuqSl, Ubayd bin Abu Maiyam, and others.
The Proof that the ‘Asr Prayer is the Middle Prayer
Confederates): _ , ,, ,
,yi ^ *i *.>*•*> iW« y
.Ttev (fc disbelievers} ImsM us from 'performing
pr^r.the ‘Mr prayer, may AM. fill Iherr hearts and houses
with fire . » ( m
He performed the ‘Asr prayer between Maghrib and /sha
Muslta and An-Nasal recorded this HadUh In ad UU,
Two Shaykhs, Abu Dawud, At-Trmudhi An-Nasal ana
several other collector, of the SUmrn recorder ‘ 'hrs^Ut
using different chains of narrators to All. ■ Allah’s
the battle of AI-Ahzdb, when the Mushnks prevented Mlah s
Messenger sg and his Companions from performing the A
prayer has been narrated by several other Companions We
onlv mentioned the narrations that stated that the Middle
prayer is the -Asr prayer. Furthermore,
wordings for this HadUh from Ibn Mas'ud and Al-Bara bin
‘Azib * 4 ' , .
In addition, Imam Ahmad reported that Samurah bin
Jundub said that Allah’s Messenger £ said:
iThe Middle prayer is the 'Asr prayer. > l5]
In another narration, Allah’s Messenger $ mentioned:
hi Ahmad 1:113.
PI Muslim 1 :437 , An-Nasal 6 :303 .
131 2
1:137.
I 4 ' Muslim 1 :437 ,438 .
I 5 I Ahmad 5 :22 .
670
lafsir Ibn Kathir
fc' “MdM^LTlnitS fta/lfTf thf ^l.f %
another Mn-ation, Allah's Messenger «Ud: ^ prayer " to
“// is the 'Asr prayer j
“al^^TCr p“ M P T ^» h WaS th '" b *”S
SS»?=afesSSaS
OjJiiJl S^U> Ja^jl iii!
“The Middle prayer is the 'Asr prayer » (4 i
MtlLTSs” that Ibn MasM “»« «« Allah's
V^ 1 i'Lc
“The 'Asr prayer is the Middle prayer . »
tv^eS rm M u “, | the ' 1 statet * tha ‘ 'his Hadlth is of a IJasan, Sahih
wordings are to Ws “*■ his
p^rttr;, ts? “ s ^ «*"*
M« h rp^rttrr f ^r^ e ( ^s p x r f„ the
authentic Hachth, Allah's Messenger j# emphasized the
aTrLsr^ the ^ ^ ^ "" z
,1J Ahmad 5:8.
* 2 * Atimad 5 :7 .
i 4 i Tu W at Al-Ah.wad.hi 8 :328 .
Ibn Hibban 3 : 12 1 ,
161 Tu ^f at Al-Ahwadhi 8 :329 .
Muslim 1 :437.
Surah 2. Al-Baqarah (225 - 252) (Part- 2)
671
JUf yj UjtSo yjl*}\ o^iLi AIj li
« Whoever misses the 'Asr prayer will be like who has lost his
family and money .» [1 ’
It is reported in the Sahih that Buraydah bin Al-Husayb said
that the Prophet said:
“On a cloudy day, perform the (‘Asr) prayer early, for whoever
misses the 'Asr prayer, will have his (good) deeds annulled .»* 21
The Prohibition of speaking during the Prayer
Allah said:
A 'ysSt
iAnd stand before Allah with obedience. }
meaning, with humbleness and humility before Him (i.e.,
during the prayer). This command indicates that it is not
allowed to speak during the prayer, as speaking contradicts
the nature of the prayer. This is why the Prophet jg refused to
answer Ibn Mas'ud when he greeted him while he was praying
and said afterwards:
«&ij J Ip
a The prayer makes one sufficiently f?»st/.» |31
(i.e., by the various actions of the body, tongue and heart
involved during the prayer.)
Muslim reported that the Prophet said to Mu'awiyah bin
Hakam As-Sulami when he spoke during the prayer:
£rr-~ ^ i tfj 'j t^Lkll ejtft oj*
«jiil ’jSij
“The ordinary speech people indulge in is not appropriate
during the prayer. The prayer involves only Tasbih (praising
Allah), Takbir (saying Alldhu Akbar, i.e., Allah is the Most
Muslim 1 :436.
121 Ibn Majah 1 :224 .
131 Muslim 1 :382 .
672
Tafsir Ibn Kathir
Great) and remembering Allah. ^
Imam Ahmad reported that Zayd bin Arqam said, “One used
to address his friend about various affairs during the prayer.
Then when this Ayah was revealed:
k\
iAnd stand before Allah with obedience.}
we were ordered to refrain from speaking.” 12 * The Group* 3 *
(i.e., the Hadith collections), except Ibn Majah, reported this
Hadith.
The Fear Prayer
Allah said:
0j>- o'
iAnd if you fear (an enemy), (perform Saldh) on foot or riding.
And when you are in safety, then remember Allah (pray) in the
manner He has taught you, which you knew not (before).}
After Allah commanded His servants to perform the prayer
perfectly and emphasized this commandment. He mentioned
the situation where the person might not be able to perform
the prayer perfectly, during battle and combat. Allah said:
iAnd if you fear (an enemy), perform Saldh on foot or riding.}
meaning, pray in the appropriate manner under these
circumstances, whether on foot or riding and whether facing
the Qiblah or otherwise. Imam Malik reported that Nafi‘ related
that Ibn TJmar used to describe the Fear prayer when he was
asked about it and would then add, “If there is intense fear,
pray on foot, riding, facing the Qiblah and otherwise.” Nafi‘
commented, “I think that he related that to the Prophet #,.”* 4 *
111 Muslim 1:381.
* 2 * Ahmad 4:368.
* 3 * Fath Al-Bari 3:88, Muslilm 1 :383, Abu Dawud 1 :583, Tuhfat Al-
Ahwadhi 8 :330 , An-Nasal 3:18.
* 4 * Al-Muwatta' 1:184.
673
Surah 2. Al-Baqarah (223 - 252 ) (Part-2)
Al-Bukhari and Muslim reported the HadithP^
Muslim, Abu Dawud, An-Nasal, ibn Majah and Ibn Jarir
reported that Ibn ‘Abbas said, “Allah has ordained the prayer
by the words of your Prophet four (Rak'ah) while residing,
t wo oh while traveling and one Rak'ah during times of
fear .” 1 This is also the view of Al-Hasan Al-Basri, Qatadah,
Ad-Dahhak, and others . 131
In addition, Al-Bukhari has entitled a Chapter: ‘Prayer while
confronting the Forts and facing the Enemy’. Al-Awzal said, “If
the victory seems near and the Muslims are unable to perform
the prayer (in the normal manner), they should pray by
nodding each by himself. If they are unable to nod, they
should delay the prayer until fighting is finished. When they
feel safe, they should pray two Rak'ah. If they are unable, they
should then pray one Rak'ah that includes two prostrations. If
they are unable, then Takbir alone does not suffice, so they
should delay the prayer until they are safe.” This is the same
view that Makhul held. Anas bin Malik said, “I participated in
the attack on the fort of Tastar, when the light of dawn started
to become clear. Suddenly, the fighting raged and the Muslims
were unable to pray until the fight of day spread. We then
prayed (the Dawn prayer) with Abu MUsa and we became
victorious. I would not have been pleased if I were to gain in
the life °f this world and whatever is in it instead of that
prayer .” 1 This is the wording of Al-Bukhari.
Prayer during the Times of Peace is performed normally
Allah said:
iArui when you are in safety, then remember Allah (pray))
meaning, ‘Perform the prayer as I have commanded you by
completing its bowing, prostration, standing, sitting, and with
the required attention (in the heart) and supplication.’ Allah
said:
111 Fath Al-Bari 8 :46 , Muslim 1 :574 .
121 Muslim 1 :478 ,479 , Abu Dawud 2:40, An-Nasal 3:169, Ibn Maiah
1 :339, At-Tabari 5: 247.
131 At-Tabari 5 :240,241 .
141 Fath Al-Bari 2:503.
674
Tafsir Ibn Kathir
tiP $ tf £2}
iin the manner He has taught you, which you knew not
(before). $
meaning, just as He has endowed you, guided you and taught
you about what benefits you in this life and the Hereafter, so
thank and remember Him. Similarly, Allah said after He
mentioned the prayer of Fear,
i6& (IT s&p £ & v&\ ijfcrt f#
4... but when you are free from danger, perform As-Saldh.
Verily, As-Saldh (the prayer) is enjoined on the believers at
fixed hours.} (4:103)
We will mention the Hadiths about the prayer of Fear and its
description in Surat An-Nisa’ while mentioning Allah’s
statement:
iWhen you (O Messenger Muliammad sg) are among them,
and lead them in As-Saldh (the prayer ).} (4:102)
J Jl *Pj 'it&'jfo
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iif ^JQ’SST j* ^
4 .w* j*lii ‘i
4240. And those of you who die and leave behind wives should
bequeath for their wives a year’s maintenance (and residence)
without turning them out, but if they (wives) leave, there is no
sin on you for that which they do of themselves, provided it is
honorable (e.g., lawful marriage). And Allah is All-Mighty,
All-Wise .}
4242. And for divorced women, maintenance (should be
provided) on reasonable (scale). This is a duty on Al-Muttaqin
(the pious).}
4242. Thus Allah makes clear His Aydt (Laws) to you, in order
that you may understand >
Surah 2 . Al- Baqarah (225 - 252 ) (Part-2 )
675
Ayah (2:240) was abrogated
The majority of the scholars said that this Ayah (2:240) was
abrogated by the Ayah (2:234), what Allah said:
4 . . . they (the ivives) shall wait (as regards their marriage) far
four months and ten days.) (2:234)
For instance, Al-Bukhari reported that Ibn Az-Zubayr said: I
said to TJthman bin ‘Affan:
jjjjy
iAnd those of you who die and leave wives behind them)
was abrogated by the other Ayah (2:234). Therefore, why did
you collect it (meaning, in the Qur’an)?” He said, “O my
nephew! I shall not change any part of the Qur’an from its
place.” 1 ' 1
The question that Ibn Az-Zubayr asked TJthman means: If
the ruling of the Ayah (2:240) was abrogated to four months
(the 'Iddah of the widow, and refer to 2:234), then what is the
wisdom behind including it in the Qur’an, although its ruling
has been abrogated? If the Ayah (2:240) remains (in the
Qur’an) after the Ayah that abrogated it (2:234), this might
imply that its ruling is still valid.’ TJthman, the Leader of the
faithful, answered him by stating that this is a matter of the
revelation, which mentioned these Ayat in this order.
Therefore, I shall leave the Ayah where I found it in the
Qur’an.’
Ibn Abu Hatim reported that Ibn ‘Abbas said about what
Allah said:
iAnd those of you who die and leave behind wives should
bequeath far their wives a year's maintenance (and residence)
without turning them out,)
“The widow used to reside, and have her provisions provided
m
Fath Al-Bari 8:48.
Surah 2. Al-Baqarah (225 - 252) ( Part-2 )
677
used to be the ‘Iddah, and the widow had to remain with her
(deceased) husband’s family (during that period, i.e., four
months and ten days). Then, Allah revealed:
I*!-'-’"! -£*
4And those of you who die and leave behind wives should
bequeath for their wives a year's maintenance (and residence)
without turning them out, but if they (wives) leave, there is no
sin on you for that which they do of themselves, provided it is
honorable (e.g., lawful marriage). }
So, Allah made the rest of the year, which is seven months
and twenty days, as a will and testament for her.
Consequently, if she wants, she could use her right in this will
and remain in the residence (for the rest of the year). Or, if
she wants, she could leave the (deceased husband’s) house
after the four months and ten days have passed. This is the
meaning of what Allah said:
i... without turning them out, but if they (wives) leave, there is
no sin on you.}
Therefore, the required term of 'Iddah is still unchanged
(refer to 2:234).
‘Ata’ quoted Ibn ‘Abbas, “This Ayah (2:240) has abrogated
(the requirement that) the widow spends the ‘Iddah with his
(i.e., her deceased husband’s) family. So, she spends her
‘Iddah wherever she wants. This is the meaning of what Allah
said:
4^4
i without turning them out,}."
‘Ata’ also said: “If she wants, she spends the ‘ Iddah with his
family and resides there according to the will (meaning the
rest of the year). If she wants, she is allowed to leave, for Allah
said:
LLj
ithere is no sin on you for that which they do of themselves,}.”
678
Tafsir Ibn Kathir
‘Ata’ then said: “Then (the Ayah on) the inheritance (refer to
4:12) came and abrogated the residence. Hence, the widow
spends her ‘Iddah wherever she wants and does not have the
right to residence any more.”* 11
The statement of ‘Ata’ and those who held the view that the
Ayah (2:240) was abrogated by the Ayah on the inheritance
(4:12), is only valid for more than the four months and ten
days (required in 2:234). However, if they mean that the four
months and ten days are not required from the deceased
husband’s estate, then this opinion is the subject of
disagreement among the scholars. As proof, they said that the
widow is required to remain in her (deceased) husband’s house
(for four months and ten days) according to what Malik
reported from Zaynab bint Ka*b bin TJjrah. She said that
Fari'ah bint Malik bin Sinan, the sister of Abu Said Al-Khudri,
told her that she came to Allah’s Messenger ^ asking him to
return to her family’s residence with Banu Khudrah. Her
husband had pursued some of his servants who ran away, but
when he reached the area of Al-Qadum, they killed him. She
said, “So 1 asked Allah’s Messenger jg if I should stay with my
family in Banu Khudrah, for my (deceased) husband did not
leave me a residence that he owns or Nafaqah (maintenance).
Allah’s Messenger jg answered in the positive. While I was in
the room, Allah’s Messenger jg summoned me or had someone
summon me and said: ., ,
zWIiat did you say?*
I repeated the story to him about my (deceased) husband. He
said:
«i jjA 4.GS3I ^ JU 4^ J
“Stay at your home until the term reaches its end.*
So I remained through the ‘Iddah term for four months and
ten days in my (deceased husband’s) house. Thereafter,
Uthman bin ‘Allan sent for me during his reign and asked me
about this matter and I told him what happened. He made a
judgment to the same effect. ”* 21 This Hadlth was also collected
111 Al-Bukhari 4531,5344.
121 Al-Muwatta’ 2:591.
679
Surah 2. Al-Baqarah (225 - 252) ( Part-2 )
by Abu Dawud, At-Tirmidhi, An-Nasal and Ibn Majah. m At-
Tirmidhi said, "Hasan Sahih".
The Necessity of the Mut'ah (Gift) at the Time of Divorce
Allah said:
iAnd for divorced women, maintenance (should be provided) on
reasonable (scale). This is a duty on Al-Muttaqin (the pious) .}
‘Abdur-Rahman bin Zayd bin Aslam said that when Allah’s
statement:
i...a gift of reasonable amount is a duty on the doers of good}
(2:236)
was revealed, a man said, “If I want, I will be excellent and if I
do not, I will not.” Thereafter, Allah revealed this Ayah:
iAnd for divorced women, maintenance (should be provided) on
reasonable (scale). This is a duty on Al-Muttaqin (the
pious).
The scholars who ruled that the Mut'ah (reasonable gift) at
the time of divorce is required for eveiy divorced woman,
whether she had a bridal-money appointed for her or not, and
whether the marriage was consummated or not, relied on this
Ayah (2:241) when they issued their ruling. This is the view
taken on this subject by Said bin Jubayr and several others
among the Salaf* 31 and also Ibn Jarir. Hence, Allah’s
statement:
Jr o+i j' o* 4^ $ & -Zjf uj.
^ sAt jc-j »jJi
iThere is no sin on you, if you divorce women while yet you
have not touched (h ad sexual relation with) them, nor appointed
111 Abu Dawud 2:773, Tuhfat Al-Ahwadhi 4:319,390, An-Nasal
6:200, Ibn Majah 1 :654.
121 At-Tabari 5 :264.
131 At-Tabari 5:263.
680
Tafstr Ibn Kathir
for than their due (dowry) . But bestow on them (a suitable
gift), the rich according to his means, and the poor according to
his means, a gift of reasonable amount is a duty on the doers of
good.) (2:236) only mentions some specifics of this
general ruling.
Allah then said:
4**~j'* ii( ^
iThus Allah makes clear His Ay at (Laws) to you,)
meaning, what He allows, forbids, requires, His set limits, His
commandments and His prohibitions are all explained and
made plain and clear for you. He did not leave any matter in
general terms if you needed the specifics,
iin order that you may understand.)
meaning, understand and comprehend.
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if Jaju ifif \> if of l[£kfj & 4
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4243. Did you (O Muhammad jg) not think of those who went
forth from their homes in the thousands, fearing death? Allah
said to them, "Die". And that He restored them to life. Truly,
Allah is full of bounty to mankind, but most men thank not.)
42 44. And fight in the way of Allah and know that Allah is
All-Hearer, All-Knower.)
4245. Who is he that will lend to Allah a goodly loan so that
He may multiply it to him many times? And it is Allah that
decreases or increases (your provisions), and unto Him you
shall return.)
The Stoiy of the Dead People
Ibn Abu Hatdm related that Ibn ‘Abbas said that these people
mentioned herein, were the residents of a village called
Dawardan. ‘Ali bin ‘Asim said that they were from Dawardan,
681
Surah 2. Al-Baqarah ( 225 - 252) ( Part-2 )
a village several miles away from Wasit (in Iraq).
In his Tafsir, Waki‘ bin Jarrah said that Ibn ‘Abbas
commented.
iDid you (O Muhammad not think of those who went forth
from their homes in thousands, fearing death?}
that they were four thousand persons who escaped the plague
(that broke out in their land). They said, “We should go to a
land that is free of death!” When they reached a certain area,
Allah said to them:
i'Vie ."}
and they all died. Afterwards, one of the Prophets passed by
them and supplicated to Allah to resurrect them and Allah
brought them back to life. So, Allah stated:
4y>pi' Ojli L/& j) J-« f&}
iDid you (O Muhammad not think of those who went forth
from their homes in the thousands, fearing death?}
Furthermore, several scholars among the Salaf said that
these people were the residents of a city during the time of the
Children of Israel. The weather in their land did not suit them
and an epidemic broke out. They fled their land fearing death
and took refuge in the wilderness. They later arrived at a
fertile valley and they filled what is between its two sides.
Then Allah sent two angels to them, one from the lower side
and the other from the upper side of the valley. The angels
screamed once and all the people died instantly, just as the
death of one man. They were later moved to a different place,
where walls and graves were built around them. They all
perished, and their bodies rotted and disintegrated. Long
afterwards, one of the Prophets of the Children of Israel,
whose name was Hizqll (Ezekiel), passed by them and asked
Allah to bring them back to life by his hand. Allah accepted
his supplication and commanded him to say, “O rotted bones,
Allah commands you to come together.” The bones of every
body were brought together. Allah then commanded him to
682
Tafstr Ibn Kathir
say, “O bones, Allah commands you to be covered with flesh,
nerves and skin.” That also happened while Hizqll was
watching. Allah then commanded him to say, “O souls, Allah
commands you to return, each to the body that it used to
inhabit.” They all came back to life, looked around and
proclaimed, “All praise is due to You (O Allah!) and there is no
deity worthy of worship except You." Allah brought them back
to life after they had perished long ago.
We should state that bringing these people back to life is a
clear proof that physical resurrection shall occur on the Day of
Resurrection. This is why Allah said:
iTruly, Allah is full of bounty to mankind,}
meaning, in that He shows them His great signs, sound proofs
and clear evidences. Yet,
'j UJ
ibut most men thank not.} ll]
as they do not thank Allah for what He has given them with in
their worldly life and religious affairs.
The story of the dead people (2:244 above) also indicates that
no caution can ever avert destiny and that there is no refuge
from Allah, but to Allah Himself. These people departed from
their land fleeing the epidemic and seeking to enjoy a long life.
What they earned was the opposite of what they sought, as
death came quickly and instantaneously and seized them all.
There is an authentic Hadith that Imam Ahmad reported
that ‘Abdullah bin ‘Abbas said that ‘Umar bin Al-Khattab once
went to Ash-Sham (Syria). When he reached the area of Sargh,
he was met by the commanders of the army: Abu TJbaydah
bin Jarrah and his companions. They told him that the plague
had broken out in Ash-Sham. The Hadith then mentioned that
‘Abdur- Rahman bin ‘Awf, who was away attending to some of
his affairs, came and said, “I have knowledge regarding this
matter. I heard Allah’s Messenger jg say:
m
f 9* * , i ^ | ^ | ^ ^ ^ ^ ^ ^ f X / **
\jaS2u lijj nu Ijlji
At-Tabari 5 :266 .
Surah 2 . Al-Baqarah (225 - 252) ( Part-2 )
683
“// it (the plague) breaks out in a land that you are in, do not
leave that land to escape from it. If you hear about it in a land,
do not enter if.»
Umar then thanked Allah and went back. 1 * 1 This Hadith is
also reported in the SahthaynP 1
Abandoning Jihad does not alter Destiny
Allah said:
4A«d fight in the way of Allah and know that Allah is All-
Hearer, All-Knower.}
This Ayah indicates that just as caution does not alter
destiny, abandoning Jihad will neither bring the appointed
term closer nor delay it. Rather, destiny and the appointed
provisions are fixed and shall never be changed or altered,
neither by addition nor deletion. Similarly, Allah said:
O', jc. i/tjiii ji U 'f ijolij 'j"*
4 #;
i(They are) the ones who said about their killed brethren while
they themselves sat (at home) : "If only they had listened to us,
they would not have been killed." Say: "Avert death from your
own selves, if you speak the truth."} (3:168)
Allah said:
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iThey say: "Our Lord! Why have you ordained for us
fighting? Would that you had granted us respite for a short
period?" Say: "Short is the enjoyment of this world. The
Hereafter is (far) better for him who fears Allah, and you shall
not be dealt with unjustly even equal to the Fattla (a scalish
Ahmad 1 :194.
121 Fath Al-Bari 10 : 189 , 190 , 12 :361 , Muslim 4 : 1740 .
684
Tafsir Ibn Kathir
thread in the long slit of a date stone). Wheresoever you may
be, death will overtake you even if you are in fortresses built up
strong and high!”} (4:77, 78)
Abu Sulayman, Khalid bin Al-Walid, the commander of the
Muslim armies, the veteran among Muslim soldiers, the
protector of Islam and the Sword of Allah that was raised
above His enemies, said while dying, “I have participated in so-
and-so number of battles. There is not a part of my body, but
suffered a shot (of an arrow), a stab (of a spear) or a strike (of
a sword). Yet, here I am, I die on my bed just as the camel
dies! May the eyes of the cowards never taste sleep.” He, may
Allah be pleased with him, was sorry and in pain because he
did not die as martyr in battle. He was sad that he had to die
on his bed!! 11
The Good Loan and its Reward
Allah said:
ji Ci IS# s» fi £}
4Who is he that will lend to Allah a goodly loan so tliat He
may multiply it to him many times?}
In this Ayah, Allah encourages His servants to spend in His
cause. Allah mentioned this same Ayah in several other parts
of His Glorious Qur’an. The Hadlth that mentions that Allah
descends (every night down on the nearest heaven to us when
the last third of the night remains) states that Allah says:
'ij (W.ji- fi- JfjL jii
“Who would give a loan to He Who is neither poor nor
unjust. » |21
Allah’s statement:
4He may multiply it to him many times}, is similar to His
statement:
ilU J *£1* oiijl ij ^i}
111 TahdhXb At-Tahdhib 3 : 124 .
^ Muslim 758, MusnadAbu ‘Awanah 1 :145.
685
Surah 2. Al-Baqarah (225 - 252) ( Part-2 )
J
1 •
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4 The likeness of those
who spend their wealth
in the way of Allah , is
as the likeness of a grain
(of com) ; it grows seven
ears, and each ear has a
hundred grains. Allah
gives manifold increase
to whom He wills. $
( 2 : 261 )
We will mention
this Ayah later on.
Allah then said:
4-li&y jafi
4 And it is Allah that
decreases or increases
(your provisions ), 4
meaning, ‘Spend (in
Allah’s cause) and do
not be anxious.’
Certainly, Allah is the
Sustainer Who
increases or decreases
the provisions to whomever He wills among His servants. Allah’s
wisdom is perfect, and,
*40
4and unto Him you shall return .4 on the Day of Resurrection.
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4246 . Have you not thought about the group of the Children of
Israel after (the time of) Musa? When they said to a Prophet of
686
Tafsir Ibtt Kathir
theirs, "Appoint for us a king and we will fight in Allah's
way.” He said, "Would you then refrain from fighting, if
fighting was prescribed for you?" They said, "Why should we
not fight in Allah's way while we have been driven out of our
homes and our children (families have been taken as captives)?"
But when fighting was ordered for them, they turned away, all
except a few of them. And Allah is All-Aware of the
wrongdoers . >
The Story of the Jews Who sought a King to be
appointed over Them
Mujahid said that the Prophet (mentioned in the Ayah 2:246
above) is Shamwil (Samuel).' 11 Wahb bin Munabbih said: The
Children of Israel remained on the straight path for a period of
time after Moses. They then innovated in the religion and
some of them even worshipped the idols. Yet, there were
always Prophets sent among them who would command them
to work righteous deeds, refrain from doing evil and who
would rule them according to the commands of the Torah.
When they (Israelites) committed the evil that they committed,
Allah caused their enemies to overwhelm them, and many
fatalities fell among them as a consequence. Their enemies
also captured a great number of them, and took over large
areas of their land. Earlier, anyone who would fight the
Israelites would lose, because they had the Torah and the
Tdhiit,' 2 ' which they inherited generation after generation ever
since the time of Moses, who spoke to Allah directly. Yet, the
Israelites kept indulging in misguidance until some king took
the Tabut from them during a battle. That king also took
possession of the Torah, and only a few of the Israelites who
memorized it remained. The prophethood halted among their
various tribes and only a pregnant woman remained of the
offspring of Lavi (Levi), in whom the prophethood still
appeared. Her husband had been killed, so the Israelites kept
her in a house so that Allah may give her a boy, who would be
their Prophet. The woman also kept invoking Allah to grant
her a boy. Allah heard her pleas and gave her a boy whom she
111 At-Tabari 5:293.
' 2 ' ‘The ark of the Covenant.”
687
Surah 2 . Al-Baqarah (225 - 252) ( Part-2 )
called ‘Shamwil’ meaning ‘Allah has heard my pleas.’ Some
people said that the boy’s name was Sham'un (Simeon), which
also has a similar meaning.
As that boy grew, Allah raised him to be a righteous person.
When he reached the age of prophethood, Allah revealed to
him and commanded him to call (his people) to Him and to
His TawhicL (Oneness). Shamwll called the Children of Israel
(to Allah) and they asked him to appoint a king over them so
that they could fight their enemies under his command. The
kingship had also ended among them. Their Prophet said to
them, “What if Allah appoints a king over you, would you
fulfill your vow to fight under his command?”
irr
- :•* SA r-
4They said, “Why should we not fight in Allah's way while toe
have been driven out of our homes and our children?"}
meaning, ‘After our land had been confiscated and our
children had been taken from us?’ Allah said:
li ^ ±4 1 Ij & 44 C4
4But when fighting was ordered for them, they turned away,
all except a few of them. And Allah is All-Aware of the
wrongdoers }
meaning, only a few of them kept their promise, but the
majority abandoned Jihad and Allah has full knowledge of
them.
C~»> jj ill! oj .r JUj^
ix&j & Si Ju aai 4 it, d&l >1 % ii 14
(~y'j - i j * j j) ■Ji'j 44 4 «'jj
^ ny ; 7—44
i247. And their Prophet said to them, "Indeed Allah has
appointed Taliit (Saul) as a king over you." They said, " How
can he be a king over us when we are fitter than him for the
kingdom, and he has not been given enough wealth." He said:
" Verily , Allah has chosen him above you and has increased him
abundantly in knowledge and stature. And Allah grants His
kingdom to whom He wills. And Allah is All-Sufficient for His
688
Tafsir Ibn Kathfr
creatures' needs, All-Knower .”)
When the Israelites asked their Prophet to appoint a king
over them, he appointed Talut (Saul), who was then a soldier.
But, Talut was not a descendant of the house of kings among
them, which was exclusively in the offspring of Yahudha
(Judah). This is why they said:
«££ JiJ'i i) 3 $
iHow can he be a king over us) meaning, how can he be the king
for us.
iwhen we are fitter than him for the kingdom, and he has not been
given enough wealth?) They said that Talut was also poor and
did not have the wealth that justifies him being king. Some
people stated that Talut used to bring water to the people,
while others stated that his profession was dyeing skins. The
Jews, thus, disputed with their Prophet while they were
supposed to obey him and to say good words to him.
Their Prophet answered them:
C. 4jll 0^
iVerily, Allah has chosen him above you)
meaning, ‘Allah chose Talut from amongst you while having
better knowledge about him.’ Their Prophet stated, “I did not
choose Talut to be your king on my own. Rather, Allah has
commanded that upon your request.” Further:
44-—' - 4 — «)' 4 *■ la*4
i...and has increased him abundantly in knowledge and
stature.)
meaning, Talut is more knowledgeable and honorable than
you, and stronger and more patient during combat, and has
more knowledge of warfare. In short, he has more knowledge
and is stronger than you are. The king should have sufficient
knowledge, be fair looking and should have a strong soul and
body.’ He then said:
4*^2 $j)
$And Allah grants His kingdom to whom He wills.)
689
Surah 2. Al-Baqarah (225 - 252 ) ( Part-2 )
meaning, Allah Alone is the Supreme Authority Who does what
He wills and no one can ask Him about His actions, while
they will be asked (about their actions by Him). This is
because Allah has perfect knowledge, wisdom and kindness
with His creation. Allah said:
}And Allah is All-Sufficient for His creatures' needs, All-
Knower.}
meaning, His favor is encompassing and He grants His mercy
to whom He wills. He also knows those who deserve to be
kings and those who do not deserve it.
Am A ^ 3 ^ ^ — 1 U
•^4’i j i>l
o). Jll CLj ilijj fj==uj
I *
/ < V i < / _
4248 . And their Prophet said to them: "Verily! Tire sign of His
kingdom is that there shall come to you At-Tabfit, wherein is
Sakinah (peace and reassurance) from your Lord and a remnant
of that which Musa (Moses) and Harun (Aaron) left behind,
carried by the angels. Verily, in this is a sign for you if you are
indeed believers.}
Their Prophet then proclaimed, “The sign of the blessings of
Talut’s kingship over you is that Allah will give you back the
Tabut (wooden box) that has been taken from you.” Allah said:
iwhereiti is Sakinah from your Lord }
meaning, peace (or grace) and reassurance. ‘Abdur-Razzaq
stated that Qatadah said:
iwherein is Sakinah }
means grace.* ’* In addition, Ar-Rabl‘ said that Sakinah means
mercy. This is also the meaning given by Ibn ‘Abbas, as Al-
‘Awfi narrated.
*** ‘Abdur-Razzaq 1:98.
690
Tafislr Ibn Kathir
Allah then said:
jttj
i...and a remnant of that which Musa (Moses) and Hdrun
(Aaron) left behind,}
Ibn Jarir related that Ibn ‘Abbas said about this Ayah:
Jl» U-j
i...and a remnant of that which Miisd (Moses) and Hdrun
(Aaron) left behind ,}
Meaning, Moses’ staff and the remnants of the Tablets.* 1 * This
is the same Tafsir of Qatadah, As-Suddi, Ar-RabT bin Anas
and Tkrimah, who added, “And also the Torah .’’ 121 ‘Abdur-
Razzaq said that he asked Ath-Thawri about the meaning of,
i...and a remnant of that which Miisd (Moses) and Hdrun
(Aaron) left behind ,}
Ath-Thawri said, “Some said that it contained a pot of
manna and the remnants of the Tablets, while some others
said that it contained (Moses’) staff and two shoes (and refer to
20 : 12).”* 31
Allah then said:
«L J-}
i... carried by the angels .}
Ibn Jurayj stated that Ibn ‘Abbas said, “The angels came
down while carrying the Tabut between the sky and the earth,
until they placed it before Talut while the people were
watching.” As-Suddi said, “The Tabut was brought to TalQt’s
house, so the people believed in the prophethood of Sham Tin
(Simeon) and obeyed Talut” 14 *
The Prophet then said:
111 At-Tabari 5:331.
121 At-Tabari 5:331,332.
131 At-Tabari 5:333.
141 At-Tabari 5 :335 .
691
Surali 2 . Al-tfaqarah (225 - 252) (Part- 2)
i\
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iVerily, in this is a
sign far you}
testifying to my truth
in what I was sent
with, my
prophethood, and my
command to you to
obey Talut,
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\if you are indeed
believers .} in Allah
and the Hereafter.”
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^249. Then when Talut set out with the army, he said:
“ Verily , Allah will try you by a river. So whoever drinks
thereof, he is not of me ; and xohoever tastes it not, he is of me,
except him who takes (thereof) in the hollow of his hand." Yet,
they drank thereof, all, except a faro of them . So when he had
crossed it (the river), he and those who believed with him, tftey
said: "We have no power this day against Jdliit (Goliath) and
his hosts." But those who ktmv with certainty that they were
going to meet Allah, said: "Hoiv often has a small group
overcome a mighty host by Allah's leave?" And Allah is with
As-Sdbirin (the patient).}
692
Tafsir Ibn Kathxr
Allah states that TalQt, the king of the Children of Israel,
marched forth with his soldiers and the Israelites who obeyed
him. His army was of eighty thousand then, according to As-
Suddi,* 1 ’ but Allah knows best. Talut said:
i if -^> 1 $
iVerily, Allah will try you }
meaning, He will test you with a river, which flowed between
Jordan and Palestine, i.e., the Shari'ah river, according to Ibn
‘Abbas and others. ,2) He continued.
iSo whoever drinks thereof, he is not of me;}
meaning, shall not accompany me today,
4'i^s. if ^ ^
iand whoever tastes it not, he is of me, except him who takes
(thereof) in the hollow of his hand . ^
meaning, there is no harm in this case. Allah then said:
4-i ^ 1 kpf
iYet, they drank thereof, all, except a few of them.}
Ibn Jurayj stated that Ibn ‘Abbas commented, “Whoever
took some of it (the river’s water) in the hollow of his hand,
quenched his thirst; as for those who drank freely from it,
their thirst was not quenched.”
Ibn Jarir reported that Al-Bara’ bin ‘Azib said, “We used to
say that the Companions of Muhammad jg who accompanied
him on the battle of Badr were more than three hundred and
ten, just as many as the soldiers who crossed the river with
Talut. Only those who believed crossed the river with him .” 131
Al-Bukhari also reported this . 141
This is why Allah said:
Li; o Z5& 'J ijd .
111 At-Tabari 5:339.
[21 At-Tabari 5:340.
131 At-Tabari 5:345,346,347.
141 Fath Al-Bari 7 :339 .
693
Surah 2. Al-Bacjarah (225 - 252) ( Part-2 )
iSo when he had crossed it (the river), he and those who
believed with him, they said: "We have no power this day
against Jdliit (Goliath) and his hosts."}
This Ayah indicates that the Israelites (who remained with
Saul) thought that they were few in the face of their enemy
who were many then. So, their knowledgeable scholars
strengthened their resolve by stating that Allah’s promise is
true and that triumph comes from Allah Alone, not from the
large numbers or the adequacy of the supplies. They said to
them:
i"How often has a small group overcome a mighty host by
Allah's leave?" And Allah is with As-Sabirin (the patient).}
\L& y>\
».j\» jiij !*&}&
<3ll Vjlj ttlj jLU&J iif
^ .— - 'l '* wtlij Jc J — Si JJ , m 1
4 #<££3® St) ^ ^ isjs
4250. And when they advanced to meet Jdliit (Goliath) and his
forces, they invoked: "Our Lord! Pour forth on us patience,
and set firm our feet and make us victorious over the
disbelieving people."}
4251. So they routed them by Allah's leave and Dawud (David)
killed Jdliit (Goliath), and Allah gave him (Ddwud) the kingdom
[after the death of Tdlut and Samuel] and Al-Hikmah
(prophethood), and taught him of that which He willed. And if
Alldh did not check one set of people by means of another, the
earth would indeed be full of mischief. But Alldh is full of
bounty to the 'Alarnin (mankind. Jinn and all that exists).}
4252. These are the verses of Alldh, We recite them to you (O
Muliammad jfe) in truth, and surely, you are one of the
Messengers (of Allah.}
When the faithful party, who were few under the command
of Taltit, faced their enemy, who were many under the
command of Jalut,
694
Tafsir Ibn Kathir
4 (^> lli 'jHj^
ithey invoked: "Our Lord! Pour forth on us patience..."}
meaning, send down patience on us from You.
i\& 63 ±pS}
iand set firm our feet }
meaning, against the enemy and save us from running away
and from feebleness,
iand make us victorious over the disbelieving people .}
Allah said:
4So they routed them by Allah's leave}
meaning, they defeated and overwhelmed them by Allah’s aid
and support. Then,
iand Ddwud killed ]alut}
Israelite accounts claimed that (Prophet) David killed Goliath
with a slingshot that he had, which he launched at Goliath
causing his death.
TalCit promised that whoever killed Jalut, would marry his
daughter and would share his kingship and authority. He kept
his promise. Later, the kingship was transferred to Prophet
Dawud in addition to being granted Prophethood by Allah. So,
Allah said:
4d& l\ & fcSi
4 . . .and Allah gave him (Ddwud) the kingdom}
that TalQt had and,
iand Al-Hikmah} that comes with the prophethood, meaning,
after Shamwil. (Allah then said:)
695
Surah 2. Al-Baqarah (2 25 - 252) ( Part-2 )
iand taught him of that which He willed .}
meaning, what He willed of the knowledge that He bestowed
on (Prophet) Dawud.
Next, Allah said:
;uit & *£>
iAnd if Allah did not check one set of people by means of
another, the earth would indeed be full of mischief .}
This Ayah indicates that if it were not for the fact that Allah
checks one set of people with another, such as when Talut
and the bravery of Dawud helped the Children of Israel
(against Goliath), then people would have perished. Similarly,
Allah said:
JiGlt $
iFor had it not been that Allah checks one set of people by
means of another, monasteries, churches, synagogues, and
Masjids, wherein the Name of Allah is mentioned much, would
surely, have been pulled down.} (22:40)
Allah then said:
& J— i jj Sit
iBut Allah is full of bounty to the 'Alamitt (mankind, Jinn and
all that exists)}
meaning, by His mercy and favor He fixes some of them by
some others. Surely, Allah has the wisdom, the supreme
authority and the clear proof against His creation in all of His
actions and statements.
Allah said:
U &&
iThese are the verses of Allah, We recite them to you (O
Muhammad jfe) in truth, and surely, you are one of the
Messengers (of Allah).}
This Ayah states, These Ayat (verses) of Allah that We have
narrated for you in truth conform to the exact manner that
these stories have occurred and to the truth that still remain
696
Tafsir Ibn Kathir
in the (Divine) Books that the scholars of the Children of Israel
have and know. Allah said: O Muhammad,
iyou arc )
iotie of the Messengers (of Allah)) emphatically stating the truth
of his prophethood741
"w This is the End of Volume One with the Tafsfr of Surat
Al-Baqarah, verse. 252..
Volume Two begins with Surat Al-Baqarah, verse. 253.
TAFSIR IBN KATHIR
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TAFSIR IBN KATHIR
(ABRIDGED)
VOLUME 2
Parts 3, 4 & 5 (Surat Al-Baqarah, Verse
253 to Surat An-Nisa, Verse 147)
ABRIDGED BY
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In the Name of Allah
The Most Beneficent, the Most Merciful
Contents
Important Guidelines About the Authenticity of
the Reports and Quotations in the Tafsir of Ibn Kathir 15
Allah Honored Some Prophets Above Others 17
The Virtue of Ayat Al-Kursi 2 1
Allah’s Greatest Name is in Ayat Al-Kursi 24
Ayat Al-Kursi has Ten complete Arabic Sentences 25
No Compulsion in Religion 30
Tawhid is the Most Trustworthy Handhold 31
The Debate Between Ibrahim Al- Khalil and King Nimrod 35
The Stoiy of TJzayr 3g
Al-Khalil Asks Allah to Show Him How He Resurrects the Dead 42
The Answer to Al-Khalfl’s Request 42
Rewards of Spending in Allah’s Cause 44
To Remind About Charity Given is Forbidden 47
The Example of Evil Deeds Nullifying Good Deeds 52
The Encouragment to Spend Honest Money for Allah’s Sake 54
Shaytanic Doubts Concerning Spending in Charity 57
The Meaning of Al-Hikmah 5g
The Virtue of Disclosing or Concealing Charity 60
Giving Charity to Polytheists 63
Those Who Deserve Charity 65
Praise for those who Spend in Charity 67
The Punishment for Dealing with Riba 69
Allah Does Not Bless Riba 75
Allah Increases Charity, Just as One Raises His Animal 76
Allah Does not Like the Disbelievers 76
Praising Those Who Thank Allah 77
The Necessity of Taqwa and Avoiding Riba 78
Riba Constitutes War Against Allah and His Messenger 79
Being Kind to Debtors Who Face Financial Difficulties 80
The Necessity of Writing Future Transactions 85
6 Tafsir Ibn KathTr
Witnesses Should Attend the Dictation of Contracts 87
What is the ‘Mortgaging’ Mentioned in Ayah 284? 93
Would the Servants be Accountable for What They
Conceal in Their Hearts? 96
The Tafsir of the Last Two Ayat of Surat Al-Baqarah 1 02
The Tafsir of Surah Al ‘Imran 1 07
The Mutashabihat and Muhkamat Ayat 111
Only Allah Knows the True Ta’wil (Interpretation) of the
Mutashabihat 114
On the Day of Resurrection, No Wealth or Offspring Shall
Avail 119
Threatening the Jews With Defeat and Encouraging Them
to Learn a Lesson From the Battle of Badr 121
The True Value of This Earthly Life 124
The Reward of the Those Who Have Taqwa is Better Than
All the Joys of This World 127
The Supplication and Description of Al-Muttaqln 128
The Testimony of Tawhid 131
The Religion with Allah is Islam 132
Islam is the Religion of Mankind and the Prophet jg Was
Sent to all Mankind 133
Chastising the Jews for Their Disbelief and for Killing the
Prophets and Righteous People 135
Chastising the People of the Book for Not Referring to the
Book of Allah for Judgment 137
Encouraging Gratitude 139
The Prohibition of Supporting the Disbelievers 141
Allah Knows What the Hearts Conceal 143
Allah’s Love is Attained by Following the Messenger 145
The Chosen Among the People of the Earth 147
The Story of Maryam’s Birth 148
Maryam Grows Up; Her Honor is with Allah 150
The Supplication of Zakariyya, and the Good News of
Yahya’s Birth 153
The Virtue of Maryam Over the Women of Her Time 156
Contents 7
Delivering the Good News to Maryam of ‘Isa’s Birth 160
‘Isa Spoke When He was Still in the Cradle 161
‘Isa was Created Without a Father 161
The Description of ‘Isa and the Miracles He Performed 163
The Disciples Give Their Support to ‘Isa 166
The Jews Plot to Kill Isa 168
The Meaning of Take You’ 169
Altering the Religion of ‘Isa 170
Threatening the Disbelievers with Torment in This Life and
the Hereafter 1 73
The Similarities Between the Creation of Adam and
the Creation of Isa 175
The Challenge of the Mubahalah 176
Every Person Knows about Tawhid 180
Disputing with the Jews and Christians About the Religion
of Ibrahim 184
The Envy the Jews Feel Towards Muslims 187
How Trustworthy Are the Jews? 190
There is No Share in the Hereafter for Those Who
Break Allah’s Covenant 192
The Jews Alter Allah’s Words 195
No Prophet Ever Called People to Worship him or to
Worship Other Than Allah 197
Taking a Pledge From the Prophets to Believe in Our
Prophet, Muhammad 199
The Only Valid Religion To Allah is Islam 202
Allah Does Not Guide People Who Disbelieve After
they Believed, Unless They Repent 205
Neither Repentance of the Disbeliever Upon Death, Nor
His Ransoming Himself on the Day of Resurrection Shall
be Accepted 207
Al-Birr is Spending from the Best of One’s Wealth 210
The Questions that the Jews Asked Our Prophet sg 212
The Ka'bah is the First House of Worship 216
The Names of Makkah 217
8 Tafsir Ibn Kathir
The Station of Ibrahim 218
Al-Haram, the Sacred Area, is a Safe Area 219
The Necessity of Performing Hajj 22 1
Meaning of ‘Afford’ in the Ayah 222
The One who Denies the Necessity of Hajj 223
Chastising the People of the Book for Their Disbelief 224
Warning Against Imitating the People of the Scriptures 225
Meaning of ‘Taqwa of Allah’ 227
The Necessity of Holding to the Path of Allah and
the Community of the Believers 229
The Command to Establish the Invitation to Allah 232
The Prohibition of Division 234
The Benefits of Unity and the Consequences of Division 235
Virtues of the Ummah of Muhammad 237
Muslims will Dominate the People of the Book 243
Virtues of the People of the Scriptures Who Embrace Islam 246
The Parable of What the Disbelievers Spend in This Life 247
The Prohibition of Taking Advisors Among the Disbelievers 249
The Battle of Uhud 253
The Reason Behind the Battle of Uhud 254
Reminding the Believers of Their Victory at Badr 256
The Support of the Angels 258
Riba is Prohibited 267
The Encouragment to Do Good 268
The Wisdom Behind the Losses Suffered During Uhud 276
The Rumor that the Prophet was Killed at Uhud 280
The Prohibition of Obeying the Disbelievers 287
The Defeat During the Battle of Uhud 29 1
The Ansar and Muhajirin Defended the Messenger jfe 292
Slumber Overcame the Believers; the Fear that the
Hypocrites Suffered 296
Some of the Believers Give Flight on the Day of Uhud 299
Prohibiting the Ideas of the Disbelievers about Death
and Predestination 301
Contents 2
Among the Qualities of our Prophet Muhammad are
Mercy and Kindness 303
The Order for Consultation and to Abide by it 303
Trust in Allah After Taking the Decision 306
Treachery with the Spoils of War was not a Trait of
the Prophet 306
The Honest and Dishonest are Not Similar 310
The Magnificent Blessing in the Advent of Muhammad % 312
The Reason and Wisdom Behind the Defeat at Uhud 314
Virtues of the Martyrs 319
The Battle of Hamra’ Al-Asad 323
Comforting the Messenger of Allah 328
The Censure of Selfishness, and Warning Against it 331
Allah Warns the Idolators 334
Every Soul Shall Taste Death 337
Who Shall Gain Ultimate Victory? 337
The Believer is Tested and Hears Grievious Statements
from the Enemy 339
Chastising the People of the Scriptures for Breaking
the Covenant and Hiding the Truth 342
Chastising Those Who Love to be Praised for What They
Have not Done 343
The Proofs of Tawhid for People of Understanding 346
Allah Accepts the Supplication of Men of Understanding 352
Warning Against Being Deceived by This Life 355
The Condition of Some of the People of the Scriptures 357
The Command for Patience and Ribat 360
The Tafsir of Surat An-Nisa * 367
Virtues of Surat An-Nisa ' 367
Being Kind to Relatives 368
Protecting the Property of the Orphans 371
The Prohibition of Marrying Female Orphans Without
Giving a Dowry 372
The Permission to Marry Four Women 374
10
Tafsir Ibn Kathir
Marrying Only One Wife When One Fears He Might not
Do Justice to His Wives 375
Giving the Dowry is Obligatory 376
Holding the Property of the Unwise in Escrow 377
Spending on the Unwise with Fairness 378
Giving Back the Property When They Reach Adulthood 378
Poor Caretakers Compentsate for Their Work 380
The Necessity of Surrendering the Inheritance According to
the Portions that Allah Ordained 383
Observing Fairness in the Will 385
A Stern Warning Against Those Who Use Up the
Orphan’s Wealth 386
Learning the Various Shares of Inheritance is Encouraged 387
The Reason Behind Revealing Ayah 4: 1 1 388
Males Get Two Times the Share of Females 389
The Share of Females When They Are the Only Heirs 390
Share of the Parents in the Inheritance 391
First the Debts, then the Will, then Inheritance 392
Share of the Spouses in the Inheritance 394
The Meaning of Kalalah 395
The Ruling Concerning Children of the Mother From
Other Than the Deceased’s Father 396
Warning Against Transgressing the Limits for Inheritance 397
The Adulteress is Confined in her House; A Command
Later Abrogated 400
Repentance is Accepted Until one Faces death 403
Meaning of ‘Inheriting Women Against Their Will’ 407
Women Should not Be Treated with Harshness 407
Live With Women Honorably 408
The Prohibition of Taking Back the Dowry 410
Marrying the Wife of the Father is Prohibited 412
Degrees of Women Never Eligible for One to Marry 415
‘Suckling’ that Establishes Prohibition for Marriage 416
Conten ts —
The Mother-in-Law and Stepdaughter are Prohibited
in Marriage 417
The Stepdaughter is Prohibited in Marriage 417
Meaning of ‘Going in Them* 418
Prohibiting the Daughter-in-Law for Marriage 418
A Doubt and Rebuttal 420
The Prohibition of Taking Two Sisters as Rival Wives 420
Forbidding Women Already Married, Except for Female Slaves 421
The Permission to Marry All Other Women 422
Prohibiting the Mut‘ah Marriage 423
Marrying a Female Slave, if One Cannot Marry a
Free Woman 425
The Slave Girl’s Punishment for Adultery is Half 427
Prohibiting Unlawfully Earned Money 431
‘Mutual Consent in Trading’ 432
Forbidding Murder and Suicide 432
Minor Sins Will be Pardoned if One Refrains from Major Sins 434
The Seven Destructive Sins 435
Do Not Wish for the Things Which Allah has Made
Some Others to Excel In 438
Qualities of the Righteous Wife 443
Dealing with the Wife’s Ill-Conduct 444
When the Wife Obeys Her Husband, Means of
Annoyance Against Her are Prohibited 446
Appointing Two Arbitrators When the Possibility
of Estrangement Between Husband and Wife Occurs 447
The Order to Worship Allah Alone and to Be Dutiful to
Parents 448
The Right of the Neighbor 450
The Censure of Stingy Behavior 456
Allah Wrongs Not Even the Weight of a Speck of Dust 460
Will Punishment be Diminished for the Disbelievers? 461
What Does ‘Great Reward’ Mean? 462
12
Tafsir Ibn Katiiir
Our Prophet will be a Witness Against, or For his Ummah
on the Day of Resurrection, When the Disbelievers Will
Wish for Death 453
The Prohibition of Approaching Prayer When Drunk or
Junub 455
Description of Tayammum 47 \
Chastising the Jews for Choosing Misguidance, Altering
Allah’s Words, and Mocking Islam 477
Calling the People of the Book to Embrace the Faith,
Warning them Against Doing Otherwise 480
Ka*b Al-Ahbar Embraces Islam Upon Hearing Ayah [4:47] 480
Allah Does not Forgive Shirk, Except After Repentance 481
Cursing the Jews for Claiming Purity for Themselves
and Believing in Jibt and Taghut 484
Disbelievers Are not Better Guided Than Believers 486
Allah’s Curse on the Jews 487
The Envy and Miserly Conduct of the Jews 488
The Punishment of Those Who Disbelieve in Allah’s Books
and Messengers 490
The Wealth of the Righteous; Paradise and its Joy 491
The Command to Return the Trusts 492
The Order to Be Just 494
The Necessity of Obeying the Rulers in Obedience to Allah 495
The Necessity of Referring to the Qur’an and Sunn ah 498
Referring to Other than the Qur’an and Sunnah for
Judgment is Characteristic of Non-Muslims 500
Chastising the Hypocrites 501
The Necessity of Obeying the Messenger 503
One Does not Become a Believer Unless He Refers to
the Messenger for Judgment and Submits to his Decisions 504
Most People Disobey What They Are Ordered 507
Whoever Obeys Allah and His Messenger Will Be Honored
by Allah 508
The Necessity of Taking Precautions Against the Enemy 512
Refraining from Joining Jihad is a Sign of Hypocrites 513
Contents
13
The Encourgment to Participation in Jihad 514
Encouraging Jihad to Defend the Oppressed 515
The Wish that the Order for Jihad, be Delayed 517
There is no Escaping Death 519
The Hypocrites Sense a Bad Omen from the Prophet! 520
Obeying the Messenger is Obeying Allah 522
The Foolishness of the Hypocrites 523
The Qur’an is True 525
The Prohibition of Disclosing Uninvestigated News 527
Allah Commands His Messenger to Perform Jihad 529
Inciting the Believers to Fight 530
Interceding for a Good or Evil Cause 532
Returning the Salam With a Better Salam 533
Censuring the Companions for Disagreeing over the
Hypocrites who Returned to Al-Madinah Before Uhud 537
Combatants and Noncombatants 539
The Ruling Concerning Killing a Believer by Mistake 542
Warning Against Intentional Murder 547
Will the Repentance of those who Commit Intentional
Murder be Accepted? 549
Greeting with the Salam is a Sign of Islam 550
The Mttfahid and those Who Do not Join Jihad are Not
the Same, and [Jihad is Fard Kifayah ] 555
The Prohibition of Residing Among the Disbelievers While
Able to Emigrate 559
Salat Al-Qasr, Shortening the Prayer 563
The Description of The Fear Prayer 567
The Order for Ample Remembrance After the Fear Prayer 570
The Encouragment to Pursue the Enemy Despite Injuries 571
The Necessity of Referring to What Allah has Revealed
for Judgement 573
The Encouragment to Seek Forgiveness, and Warning
against False Accusation 576
Righteous NajwcL, Secret Talk 579
24 Tafsir Ibn Kathir
The Punishment for Contradicting and Opposing
the Messenger and Following a Path Other than That
of the Believers 580
In Reality the Idolators Worship Shaytan 583
The Reward of Righteous Believers 587
Success is Only Achieved by Performing Righteous Deeds,
not Wishful Thinking 589
Ibrahim is Allah’s Khalil 593
The Ruling Concerning Female Orphans 595
The Ruling Concerning Desertion on the Part of the
Husband 599
Meaning of “Making Peace is Better” 600
The Necessity of Taqwa of Allah 604
Commanding Justice and Conveying the Witness for Allah 606
The Order to Have Faith sifter Believing 609
Characteristics of the Hypocrites and Their Destination 611
Hypocrites Wait and Watch what Happens to Muslims 614
The Hypocrites Try to Deceive Allah and Sway
Between Believers and Disbelievers 616
The Prohibition of Wilayah with the Disbelievers 62 1
The Hypocrites, the Friends of Disbelievers, are in the
Lowest Depth of the Fire, Unless they Repent 622
Important Guidelines About the Authenti-
city of the Reports and Quotations in the
Tafslr of I bn Kathlr
Reports from the Companions of the Messenger of Allah jg
Reports that are attributed to the companions of Allah’s
Messenger are commonly used for additional explanation of
the meanings of the Qur’an. As for those quotes that Ibn Kathlr
mentions in passing, these quotes may, or may not be
authentically attributed to them. Wherever it is mentioned that
one of them said something, and that statement contradicts
other clearly authentic texts, then such statements can not be
held as an evidence against what is known to be authentic.
Additional information in this regard is found in the
Introduction of Ibn Kathlr.
Incomplete Chains of Narration
The following is a list of common incomplete chains of
narrations that Al-Hafiz Ibn Kathlr often quotes.
- ‘Ali bin Abi Talhah (Al-Walibi) reported that Ibn ‘Abbas said...
- (‘Atiyah) Al-‘Awfi reported that Ibn ‘Abbas said...
- Ad-Dahhak from Ibn ‘Abbas.
- As-Suddi reported from Abu Malik and Abu Salih from Ibn
‘Abbas, Ibn Mas‘ud and (or] some men among the
companions.
- Al-Hasan Al-Basri reporting from or about the Prophet aS-
- Az-Zuhri [Muhammad bin Shihab] reporting from or about
the Prophet
- ‘Urwah bin Az-Zubayr reporting from or about the Prophet sg.
- ‘Ikrimah reporting from or about the Prophet jt.
- Qatadah reporting from or about the Prophet 53.
All narrations coming from these chains are unauthentic
according to the Sciences of Hadlth. Their meanings, however,
may be correct as understood by authentic texts, and for this
reason they are commonly referenced.
26 Tafsir Ibn Kathir
Reports from the Followers of the Companions and
those who Follow them
The following is a list of those who did not see the Prophet
3g, but they report from companions of the Prophet jg, while
often they themselves are quoted for Tafsir. Reports that are
attributed to them are used as additional support in
understanding certain issues by Ibn Kathir. Such quotes may,
or may not be authentically attributed to them. Wherever it is
mentioned that one of them said something, and that
statement contradicts other clearly authentic texts, then such
statements can not be held as evidence against the authentic
evidence.
Abu Al-‘Aliyah, Said bin Jubayr, Said bin Al-Musayib, ‘Ata’
(bin Abi Rabah), ‘Ata’ Al-Khurrasani, Muqatil bin Hayyan, Ar-
Rabl‘ bin Anas, Ash-Shabbi, Qatadah, Mujahid, Ikrimah, Ad-
Dahhak, ‘Abdur-Rahman bin Zayd bin Aslam (Ibn Zayd), Ibn
Jurayj.
Other Scholars After the Companions
The following are some scholars that Ibn Kathir often quotes
from. Since these scholars are not well known to the average
English reader, one should beware that their own statements
about the Prophet jg, his companions, or circumstances
surrounding the Qur’an’s revelation, are not to be considered
as important as authentically narrated texts.
Wakl‘, Sufyan Ath-Thawri, Muhammad bin Ishaq, Ibn
‘Atiyyah, Ibn Abi Hatim, Ibn Jarir (At-Tabari).
17
4* GiXi JG')' Jli
^ ^ '* *'
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4253. Those Messengers!
We preferred some of
them to others; to some
of them Allah spoke (di-
rectly); others He raised
to degrees (of honor);
and to 'Isa, the son of
Maryam, We gave clear
proofs and evidences,
and supported him with
Ruh-il-Qudus [Jibril]. If Allah had willed, succeeding generations
would not have fought against each other, after clear Verses of Allah
Iwd come to them, but they differed - some of ihetn believed and others
disbelieved. If Allah had willed, they would not have fought against one
another, but Allah does what He wills.}
Surah 2 . Al-Baqarah (Part-3)
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Allah Honored Some Prophets Above Others
Allah states that He has honored some Prophets to others.
For instance, Allah said,
4iJ>j t2'*J tjf? '&
iAnd indeed, We have preferred some of the Prophets above
others, and to Ddwud We gave the Zabiir (Psalms)} [17:55].
In the Ayah above, Allah said,
19
Surah 2 . Al-Baqarah ( Part-3 )
argument, such as the incident mentioned in the Hadlth. The
Hadith indicates that it is not up to creation to decide which
Prophet is better, for this is Allah’s decision. The creation is
only required to submit to, obey and believe in Allah’s
decision.
Allah’s statement,
S' cPs
iAtid We gave 'Isa, the son of Maryam, clear signs $
refers to the proofs and unequivocal evidences that testify to
the truth that isa delivered to the Children of Israel, thus
testifying that he was Allah’s servant and His Messenger to
them.
4And supported him with Riih-iI-Qudus)>
meaning Allah aided “Isa with Jibril, peace be upon him. Allah
then said,
£5j i&k \p ^ a ^ £ iSf JtS
C & «S 5T J ^
iff Allah had willed, succeeding generations zoould not have
fought against each other, after clear Verses of Allah had come
to them, but they differed - some of them believed and others
disbelieved. If Allah had willed, they ivould not have fought
against one another. $
meaning all this happened by Allah’s decree, and this is why
He said next,
IP 2s'
iBut Allah does what He wills.)*
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42 54. O you who believe! Spend of that with which We have
provided for you, before a Day comes when there will be no
bargaining, nor friendship, nor intercession. And it is the
disbelievers who are the wrongdoers .)>
20
Tafsir Ibn Kathir
Allah commands His servants to spend for His sake, in the
path of righteousness, from what He has granted them, so
that they acquire and keep the reward of this righteous deed
with their Lord and King. Let them rush to perform this deed
in this life,
it's. $ d j J
^before a Day comes) meaning, the Day of Resurrection,
A
4 •“ 'ij <&»■ j*-?
iwhen there will be no bargaining, nor friendship, nor
intercession .)
This Ayah indicates that on that Day, no one will be able to
bargain on behalf of himself or ransom himself with any amount,
even if it was the earth’s fill of gold; nor will his friendship or
relation to anyone benefit him. Similarly, Allah said,
^ 1 Vj V>Ljl Jj-uA' j
iThen, when the Trumpet is blown, there will be no kinship
among them that Day, nor will they ask of one another)
[23:101],
A
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%)
iNor intercession) meaning, they will not benefit by the
intercession of anyone.
Allah’s statement,
iand it is the disbelievers who are the wrongdoers)
indicates that no injustice is worse than meeting Allah on that
Day while a disbeliever. Ibn Abi Hatim recorded that ‘Ata’ bin
Dinar said, “All thanks are due to Allah Who said,
pa Sfi&ij)
iand it is the disbelievers who are the wrongdoers)
but did not say, ‘And it is the wrongdoers who are the
disbelievers.’ ” |1 *
m
Ibn Abi Hatim 3 :966 .
22
Surah 2 . Al-Baqarah ( Part-3 )
&Vf j e 4 C 'i £ 'g £* -v JjSK ^ ^ &>
oi >ur^. Vj p t*j uy l* jU*> "ify i»X* jii; ifji' IS ,>•
o|r*" J*J '■«♦'* *» 1lj Cj’jiU' *~?S *li CLi ^ j*Jc
4,»“
4255. Allah! None has the right to be worshipped but He, the
Ever Living, the One Who sustains and protects all that exists.
Neither slumber nor sleep overtakes Him. To Him belongs
whatever is in the heavens and whatever is on the earth. Who is
he that can intercede with Him except with His permission? He
knows what happens to them (His creatures) in this world, and
what will happen to them in the Hereafter. And they will never
compass anything of His Knowledge except that which He wills.
His Kursi extends over the heavens and the earth, and He feels
no fatigue in guarding and preserving them. And He is the
Most High, the Most Great.}
The Virtue of Ay at Al-Kursi
This is Ayat Al-Kursi and tremendous virtues have been
associated with it, for the authentic Hadith describes it as ‘the
greatest Ayah in the Book of Allah.’ Imam Ahmad recorded
that TJbayy bin Ka*b said that the Prophet jg asked him about
the greatest Ayah in the Book of Allah, and TJbayy answered,
“Allah and His Messenger know better.” When the Prophet
repeated his question several times, TJbayy said, “Ayat Al-
Kursi The Prophet commented,
i IgJ jl 10J ui ■■■ 1 i ^jj Ij Ui jJLdl
^ x p
4 Congratulations for having knowledge, O Abu Al-Mundhir!
By He in Whose Hand is my soul! This Ayah has a tongue and
two lips with which she praises the King (Allah) next to the leg
of the Throne .»***
This Hadith was also collected by Muslim 12 ’ , but he did not
Ahmad 5 :14.
121 Muslim 1 :556.
22
Tafsir Ibn Kathir
include the part that starts with, “By He in Whose Hand...”
Imam Ahmad recorded that Abu Ayyub said that he had
some dates and a Ghoul' 11 used to take some, and he
complained to the Prophet. The Prophet jg said to him, “When
you see her, say, ‘In the Name of Allah, answer to the
Messenger of Allah’.” Abu Ayyub said that when she came
again, he said these words and he was able to grab her. She
begged, “I will not come again,” so Abu Ayyub released her. Abu
Ayyub went to the Prophet jg and the Prophet asked him,
“What did your prisoner do?” Abu Ayyub said, “I grabbed her
and she said twice, ‘I will not come again,’ and I released her.”
The Prophet jg said, “She will come back.” Abu Ayyub said, “So
I grabbed her twice or three times, yet each time [I would
release her when] she vowed not to come back. I would go to
the Prophet jg who would ask me, “What is the news of your
prisoner?’ I would say, 1 grabbed her, then released her when
she said that she would not return.’ The Prophet sg would say
that she would return. Once, I grabbed her and she said,
‘Release me and I will teach you something to recite so that no
harm touches you, that is, Ayat Al-Kursi’ Abu Ayyub went to
the Prophet 3g and told him, and the Prophet said, “She is
liar, but she told the truth.”* 21 At-Tirmidhi recorded this Hadlth
in the chapter of the virtues of the Qur’an and said, “Hasan
Gharib .”* 31 In Arabic, ‘Ghoul’ refers to the Jinn when they
appear at night.
Al-Bukhari recorded a similar story in his Sahih from Abu
Hurayrah, in the chapters on the virtues of the Qur’an and
the description of Shaytan. In this narration, Abu Hurayrah
said,
“Allah’s Messenger assigned me to keep watch over the
Sadaqah (charity) of Ramadan. A person snuck in and started
taking handfuls of foodstuff. I caught him and said, “By Allah,
I will take you to Allah’s Messenger.’ He said, ‘Release me, for I
am meek and have many dependents and am in great need.’ I
released him, and in the morning Allah’s Messenger sg asked
111 That is a category of the Jinn , attributed with many different
characteristics by different scholars .
121 Ahmad 5 :422 .
* 3 * Tuhfat Al-Ahwadhi 8 : 183 .
23
Surah 2 . Al-Baqarah (Part-3)
me, What did your prisoner do yesterday, O Abu Hurayrah?’ I
said, ‘O Allah’s Messenger! He complained of being needy and
of having many dependents, so I pitied him and let him go.’
Allah’s Messenger said, Indeed, he told you a lie and will be
coming again.’ I believed that he would show up again, for
Allah’s Messenger sg had told me that he would return. So, I
watched for him. When he (showed up and) started stealing
handfuls of foodstuff, I caught hold of him again and said, ‘I
will definitely take you to Allah’s Messenger.’ He said, ‘Leave
me, for I am very needy and have many dependents. I promise I
will not come back again.’ I pitied him and let him go. In the
morning Allah’s Messenger sg asked me, What did your
prisoner do last night, O Abu Hurayrah!’ I replied, ‘O Allah’s
Messenger! He complained of his great need and of too many
dependents, so I took pity on him and set him free.’ Allah’s
Messenger jg said, Verily, he told you a lie; he will return.’ I
waited for him attentively for the third time, and when he
(came and) started stealing handfuls of the foodstuff, I caught
hold of him and said, ‘I will surely take you to Allah’s
Messenger as it is the third time you promised not to return,
yet you returned.’ He said, ‘Let me teach you some words which
Allah will give you benefit from.’ I asked, What are they?’ He
replied, Whenever you go to bed, recite Ayat Al-Kursi- AUahu la
ilaha ilia Huwal-Hayyul-Qayyum, till you finish the whole verse.
(If you do so), Allah will appoint a guard for you who will stay
with you, and no Shaytan will come near you until morning.’
So, I released him. In the morning, Allah’s Messenger jg asked,
What did your prisoner do yesterday?’ I replied, ‘O Allah’s
Messenger! He claimed that he would teach me some words by
which Allah will grant me some benefit, so I let him go.’ Allah’s
Messenger jg asked, What are they?’ I replied, ‘He said to me:
Whenever you go to bed, recite Ayat Al-Kursi from the
beginning to the end, AUahu la ilaha ilia Huwal-Hayyul-
Qayyum. He further said to me: (If you do so), Allah will
appoint a guard for you who will stay with you, and no Shaytan
will come near you until morning.’ (One of the narrators) then
commented that they (the Companions) were very keen to do
good deeds. The Prophet sg said, ‘He spoke the truth, although
he is a liar. Do you know whom you were talking to, these three
nights, O Abu Hurayrah?’ Abu Hurayrah said, ‘No.’ He said, It
25
Surah 2. Al-Baqarah (Part-3)
^ ^ VI '4 v
iAlldh! None has the right to be worshipped but He, the Ever
Living, the One Who sustains and protects all that exists £
[2:255); in Al ‘Imran, it is in.
1 ‘h 4 v *
iAlif-Ldm-Mim . Allah! None has the right to be worshipped
but He, the Ever Living, the One Who sustains and protects all
that exists} [3:1-2], while in Ta-Ha, it is in,
& </4 :j$
iAtid (all) faces shall be humbled before (Allah), the Ever
Living, the One Who sustains and protects all that exists}
[ 20 : 1 1 1 |.”
Ayat Al-Kursi has Ten Complete Arabic Sentences
1. Allah’s statement,
4S* V] id] '*d &}
iAlldh! None has the right to be worshipped but He }
mentions that Allah is the One and Only Lord of all creation.
2. Allah’s statement,
iAl-Hayyul-Qayyum} testifies that Allah is the Ever Living, Who
never dies, Who sustains everyone and everything. All creation
stands in need of Allah and totally relies on Him, while He is
the Most Rich, Who stands in need of nothing created.
Similarly, Allah said,
i->y\ i Jojiij fju o' j^j}
iAnd among His signs is that the heaven and the earth stand
by His command} [30:25].
3. Allah’s statement,
iNeither slumber nor sleep overtakes Him}
means, no shortcoming, unawareness or ignorance ever
26
Tafsir Ibn Kal lnr
touches Allah. Rather, He is aware of, and controls what every
soul earns, has perfect watch over everything, nothing escapes
His knowledge, and no secret matter is secret to Him. Among
His perfect attributes, is the fact that He is never effected by
slumber or sleep. Therefore, Allah’s statement,
iNeitlier slumber overtakes Him} indicates that no unawareness
due to slumber ever overtakes Allah. Allah said afterwards,
inor sleep}, which is stronger than slumber. It is recorded in
the Sahbf 1 ^ that Abu Musa said, “The Messenger of Allah jg
delivered a speech regarding four words:
J** £* y. l a - ' - jH O' Vj jli
'J ~ J 3} ~ J^ 1 J^e-j <■ Jj jUlJ
l Allah does not sleep, and it does not befit His majesty that He
sleeps. He lowers the scales and raises them. T he deeds of the
day are resurrected in front of Him before the deeds of the
night, and the deeds of the night before the deeds of the day.
His Veil is light, or fire, and if He removes it, the rays from
His Face would burn whatever His sight reaches of His
creation .»
4. Allah’s statement,
£ Uj Oy. ,'ji Ji U 4J ^
iTo Him belongs whatever is in the heavens and whatever is on
the earth}
indicates that everyone is a servant for Allah, a part of His
kingdom and under His power and authority. Similarly, Allah
said,
^ | » /" i /■' * <'»»
hi
Muslim 1 : 16 1 .
27
Surah 2 . Al-Baq arah ( Part-3 ) _
iThere is none in the heavens and the earth but comes unto the
Most Gracious (Allah) as a servant. Verily, He knoivs each one
of them, and has counted them a full counting. And everyone
of them will come to Him alone on the Day of Resurrection
(without any helper, or protector or defender)} [19:93-95].
5. Allah’s statement,
<(W7jo is he that can intercede with Him except with His
permission ?}
is similar to His statements.
cA ft Sit j 4
i' 1
there are many angels in the heavens, whose intercession
will avail nothing except after Allah has given leave for whom
He wills and is pleased with } [53:26], and,
f ✓<”•< y ' ^ ty+y Ky\
4o^' A. "*i
}They cannot intercede except for him with whom He is
pleased } [21:28].
These Ayat assert Allah’s greatness, pride, and grace, and
that no one dares to intercede with Him on behalf of anyone
else, except by His permission. Indeed, the Hadith about the
intercession, states that the Prophet % said,
:juj ji 4i! iti U ^e-xx o>J l _f\ s
«/ will stand under the Throne and fall in prostration, and
Allah will alloio me to remain in that position as much as He
wills. I will thereafter be told, "Raise your head, speak and you
zvill be heard, intercede and your intercession ivill be accepted" .
The Prophet then said, "He zvill allozo me a proportion
zohom l zvill enter into Paradise ."n 11 *
6. Allah’s statement,
^ Muslim 1 : 180.
28
Tafsir Ibn Kaihir
iHe knows what happens to them (His creatures) in this world,
and what will happen to them in the Hereafter ^
this refers to His perfect knowledge of all creation; its past,
present and future. Similarly, Allah said that the angels
proclaimed;
‘4L> & £> Jui Cj Oil. Cj L-Cl jX, £j}
iAnd we (angels) descend not except by the command of your
Lord (O Muhammad jgj . To Him belongs what is before us and
what is behind us, and what is between those two; and your
Lord is never forgetful } (19:64).
7. Allah’s statement,
iAnd they will never compass anything of His Knowledge
except that which He wills},
asserts the fact that no one attains any part of Allah’s
knowledge except what Allah conveys and allows. This part of
the Ayah indicates that no one ever acquires knowledge of
Allah and in His Attributes, except what He conveys to them.
For instance, Allah said,
itic CjJi ij}
iBut they will never compass anything of His knowledge }
( 20 : 110 ).
8. Allah said,
i“M ^
iHis Kursi extends over the heavens and the earth.}
Wald' narrated in his Tafsir that Ibn ‘Abbas said, “ Kursi is
the footstool, and no one is able to give due consideration to
(Allah’s) Throne.”' 11 A1 -Hakim recorded this Hadith in his
Mustadrafo 2] from Ibn ‘Abbas, who did not relate it to the
Prophet jgj. Al-Hakim said, “It is Sahlh according to the criteria
At-Tabarani 12:39.
121 Al-Hakim 2 :282 .
Surah 2. Al-Baaarah (Part-3
29
of the Two Sahihs, and they (Al-Bukhari and Muslim) did not
record it.” In addition, Ad-Dahhak said that Ibn ‘Abbas said, “If
the seven heavens and the seven earths were flattened and laid
side by side, they would add up to the size of a ring in a desert,
compared to the Kursi.”* 11
9. Allah said,
}And He feels no fatigue in guarding and preserving them}
meaning, it does not burden or cause Him fatigue to protect
the heavens and earth and all that is in between them.
Rather, this is an easy matter for Him. Further, Allah sustains
everything, has perfect watch over everything, nothing ever
escapes His knowledge and no matter is ever a secret to Him.
All matters are insignificant, modest and humble before Him.
He is the Most Rich, worthy of all praise. He does what He
wills, and no one can ask Him about what He does, while they
will be asked. He has supreme power over all things and
perfect alertness concerning everything. He is the Most High,
the Greatest, there is no deity worthy of worship except Him,
and no Lord other than Him.
10. Allah’s statement,
}And He is the Most High, the Most Great} is similar to His
statement,
ithe Most Great, the Most High} |13:9).
These and similar Aydt and authentic Hadiths about Allah’s
Attributes must be treated the way the Salaf (righteous
ancestors) treated them by accepting their apparent meanings
without equating them (with the attributes of the creation) or
altering their apparent meanings.
ft ill ^ $$ fjfii .-‘l- ^
111 Ibn Abi HStim 3:981.
30
Tafsfr Ibn Kathi r
4256. There is no compulsion in religion. Verily, the right path
has become distinct from the zorong path. Whoever disbelieves
in Tdghiit and believes in Allah, then he has grasped the most
trustworthy handhold that will never break. And Allah is All-
Hearer, All-Knower.'f
No Compulsion in Religion
Allah said,
i~0 4 '•$[
iThere is no compulsion in religion), meaning, “Do not force
anyone to become Muslim, for Islam is plain and clear, and its
proofs and evidence are plain and clear. Therefore, there is no
need to force anyone to embrace Islam. Rather, whoever Allah
directs to Islam, opens his heart for it and enlightens his mind,
will embrace Islam with certainty. Whoever Allah blinds his
heart and seals his hearing and sight, then he will not benefit
from being forced to embrace Islam.”
It was reported that the Ansar were the reason behind
revealing this Ayah, although its indication is general in
meaning. Ibn Jarir recorded that Ibn ‘Abbas said (that before
Islam], “When (an Ansar) woman would not bear children who
would live, she would vow that if she gives birth to a child
who remains alive, she would raise him as a Jew. When Banu
An-Nadlr (the Jewish tribe) were evacuated [from Al-Madlnah],
some of the children of the Ansar were being raised among
them, and the Ansar said, “We will not abandon our children.’
Allah revealed,
4’jii £** j 5 jj' 4 'i)
iThere is no compulsion in religion. Verily, the right path has
become distinct from the zorong path.)’’ 111
Abu Dawud and An-Nasa’i 12 ' also recorded this Hadlth.
As for the Hadith that Imam Ahmad recorded, in which Anas
said that the Messenger of Allah sg said to a man,
111 At-Tabari 5:407.
Abu Dawud 3 : 132 , An-Nasal in Al-Kubra 6 :304 .
«" Embrace Islam." The man said, "I dislike it." The Prophet
ss said, "Even if you dislike if."* 1 11
First, this is an authentic Hadith, with only three narrators
between Imam Ahmad and the Prophet ig. However, it is not
relevant to the subject under discussion, for the Prophet sg did
not force that man to become Muslim. The Prophet sg merely
invited this man to become Muslim, and he replied that he does
not find himself eager to become Muslim. The Prophet jg said
to the man that even though he dislikes embracing Islam, he
should still embrace it, “for Allah will grant you sincerity and
true intent.’
Tawhid is the Most Trustworthy Handhold
Allah’s statement,
iWhoever disbelieves in Tdghut and believes in Allah, then he
has grasped the most trustworthy handhold that will never
break. And Allah is All-Hearer, All-Knmoer }
is in reference to, “Whoever shuns the rivals of Allah, the
idols, and those that Shaytan calls to be worshipped besides
Allah, whoever believes in Allah’s Oneness, worships Him
alone and testifies that there is no deity worthy of worship
except Him, then
i&j if
4 then he has grasped the most trustworthy handhold.}
Therefore, this person will have acquired firmness [in the
religion] and proceeded on the correct way and the straight
path. Abu Al-Qasim Al-Baghawi recorded that ‘Umar said, “ Jibt
means magic, and Tdghut means Shaytan. Verily, courage and
cowardice are two instincts that appear in men, the
courageous fights for those whom he does not know and the
coward runs away from defending his own mother. Man’s
honor resides with his religion and his status is based upon
m
Ahmad 3 : 181 .
32
Tafsir Ibn Kathir
his character, even if he was Persian or Nabatian .” 1 11 'Umar’s
statement that Taghut is Shaytan is very sound, for this
meaning includes every type of evil that the ignorant people of
Jdhiliyyah (pre Islamic era of ignorace) fell into, such as
worshipping idols, referring to them for judgement, and
invoking them for victory.
Allah’s statement,
i‘\X ' ( Cm i
4 then he has grasped the most trustworthy handhold that will
never break >
means, “He will have hold of the true religion with the
strongest grasp.” Allah equated this adherence to the firm
handhold that never breaks because it is built solid and
because its handle is firmly connected. This is why Allah said
here,
4 then he has grasped the most trustworthy handhold that will
never break. 4
Mujahid said, “The most trustworthy handhold is Iman
(faith ). ”* 21 As-Suddi said that it refers to Islam. [3) Imam
Ahmad recorded that Qays bin ‘Abbad said, “I was in the
Masjid when a man whose face showed signs of humbleness
came and prayed two Rak'ahs that were modest in length.
The people said. This is a man from among the people of
Paradise.’ When he left, I followed him until he entered his
house, and I entered it after him and spoke with him. When
he felt at ease, I said to him, When you entered the Masjid,
the people said such and such things.’ He said, ‘All praise is
due to Allah! No one should say what he has no knowledge
of. I will tell you why they said that. I saw a vision during
the time of the Messenger of Allah, and I narrated it to him.
I saw that I was in a green garden,’ and he described the
garden’s plants and spaciousness, ‘and there was an iron
At-Tabari 5:417. Nabatian refers to a people who resided in
Jordan , i .e . even if he was not an Arab .
121 At-Tabari 5:421 .
131 At-Tabari 5:421.
33
Surah 2. Al-Baqarah (Part-3)
J
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pole in the middle of
the garden affixed in
the earth and its tip
reached the sky. On
its tip, there was a
handle, and I was
told to ascend the
pole. I said, ‘I
cannot.’ Then a
helper came and
raised my robe from
behind and said to
me, ‘Ascend.’ I
ascended until I
grasped the handle
and he said to me,
‘Hold on to the
handle.’ I awoke
from that dream with
the handle in my
hand. I went to the
Messenger of Allah
2g and told him
about the vision and
he said.
«jy^> ^}> lib <-A#l li>»
«.SjL‘ J>- ^ ^ 5 jj^ 1
«As for the garden, it represents Islam ; as for the pole, it
represents the pillar of Islam; and the handle represents the
most trustworthy handhold. You shall remain Muslim until you
die . »
This Companion was ‘Abdullah bin Salam.”* 11
This Hadith was also collected in the Two Sahihs ;* 21 and Al-
Bukhari also recorded it with another chain of narration.* 31
111 Ahmad 5:452.
* 21 Fath Al-Bari 7:161, Muslim 4 : 1 930 .
* 3 * Fath Al-Bari 2:418.
34
Tafsir Ibn Kathir
j j>ji' Jl oXiiii Si i^i* tj
<A £ 4^ U&\ ji v jji & l£&\
{257. Allah is the Walt ( Protector or Guardian) of those who
believe. He brings them out from darknesses into light. But as
for those xoho disbelieve, their Awliya’ (supporters and helpers)
are Taghiit (false deities and false leaders), they bring them out
from light into darknesses. Those are the dwellers of the Fire,
and they will abide therein forever. $
Allah stated that whoever follows what pleases Him, He will
guide him to the paths of peace, that is Islam, or Paradise.
Verily, Allah delivers His believing servants from the darkness
of disbelief, doubt and hesitation, to the light of the plain,
clear, explained, easy and unequivocal truth. He also stated
that Shaytan is the supporter of the disbelievers who
beautifies the paths of ignorance and misguidance that they
follow, thus causing them to deviate from the true path into
disbelief and wickedness.
iThose arc the dwellers of the Fire, and they will abide therein
forever
This is why Allah mentioned the light in the singular while
mentioned the darkness in the plural, because truth is one,
while disbelief comes as several types, all of which are false!
Similarly, Allah said,
‘Mr- cf fM
p.£=ail2 (Xi-ij
{And verily, this is my straight path, so follow it, and follow
not (other) paths, for they will separate you away from His
path. This He has ordained for you that you may have Taqwa}
[6.1 53 J t
ji*.
{And originated the darknesses and the lights [6:1], and,
Surah 2 . Al-Baqarah (Part-3)
35
ciwJi £}
4 to the right and to the lefts} [16:48].
There are many other Ayat on the subject that mention the
truth in the singular and falsehood in the plural, because of
falsehood’s many divisions and branches.
, S jji <3 6 it * it J 4 C? J] J" 3
oti dyilif o? ur*-^ 4^ r^5l 36 $ Jo
^ T -\. /n iJX{ m V iljlj
4258. Have you not looked at him who disputed ivith Ibrahim
about his Lord (Allah), because Allah had given him the
kingdom? When Ibrdftim said (to him): "My Lord is He Who
gives life and causes death." He said, "I give life and cause
death." Ibrahim said, "Verily, Alldlt brings the sun from the
east; then bring it you from the west." So the disbeliever was
utterly defeated. And Allah guides not the people, who are
wrongdoers .}
The Debate Between Ibrahim Al-KhalQ and King Nimrod
The king who disputed with Ibrahim was King Nimrod, son
of Canaan, son of Kush, son of Sam, son of Noah, as Mujahid
stated. It was also said that he was Nimrod, son of Falikh, son
of ‘Abir, son of Shalikh, son of Arfakhshand, son of Sam, son
of Noah. Mujahid said, “The kings who ruled the eastern and
western parts of the world Eire four, two believers and two
disbelievers. As for the two believing kings, they were
Sulayman bin Dawud and Dhul-Qamayn. As for the two
disbelieving kings, they were Nimrod and Nebuchadnezzar. 1 '
Allah knows best.
Allah said,
4Have you not looked} meaning, “With your heart, O
Muhammad!”
111 At-Tabari 5 :433 .
36
Tafsir Ibn Kathir
iat him who disputed with Ibrahim about his Lord}
meaning, about the existence of Allah. Nimrod denied the
existence of a god other than himself, as he claimed, just as
Fir ‘awn said later to his people,
4' — (1- ^ =0 o li r - L}
il know not that you have a god other than me} [28:38].
What made Nimrod commit this transgression, utter disbelief
and arrant rebellion was his tyranny and the fact that he
ruled for a long time. This is why the Ayah continued,
id£S\ & iji; $}
4 Because Allah had given him the kingdom.}
It appears that Nimrod asked Ibrahim to produce proof that
Allah exists. Ibrahim replied,
df}
iMy Lord is He Wlw gives life and causes death}
meaning, “The proof of Allah’s existence is the creations that
exist after they were nothing and perish after they had existed.
This only proves the existence of the Creator, Who does what
He wills, for these things could not have occurred on their own
without a Creator who created them, and He is the Lord that I
call to for worship, Alone without a partner.”
This is when Nimrod said,
. t.
•J '$}
■<f
il give life and cause death.}
Qatadah, Muhammad bin Ishaq and As-Suddi said that he
meant, “Two men who deserved execution were to be brought
before me, and I would command that one of them be killed,
and he would be killed. I would command that the second
man be pardoned, and he would be pardoned. This is how I
bring life and death.”* 11 However, it appears that since Nimrod
did not deny the existence of a Creator, his statement did not
mean what Qatadah said it meant. This explanation does not
provide an answer to what Ibrahim said. Nimrod arrogantly
and defiant ly claimed that he was the creator and pretended
lil
At-Jabari 5 :433 ,436 ,437 .
37
Surah 2. Al-Bagaralt (Part-3)
that it was he who brings life and death. Later on, Fir awn
imitated him and announced,
41 know not that you have a god other than me > [28:38].
This is why Ibrahim said to Nimrod,
St ^ ^ St a~^\
iVerily, Allah brings the sun from the east; then bring it you
from the west.}
This Ayah means, “You claim that it is you who brings life
and death. He who brings life and death controls the existence
and creates whatever is in it, including controlling its planets
and their movements. For instance, the sun rises eveiyday
from the east. Therefore, if you were god, as you claimed,^
bringing life and death, then bring the sun from the west.”
Since the king was aware of his weakness, inadequacy and
that he was not able to reply to Ibrahim’s request, he was idle,
silent and unable to comment. Therefore, the proof was
established against him. Allfih said,
iAnd Allah guides not the people, who are wrongdoers }
meaning, Allah deprives the unjust people of any valid proof or
argument. Furthermore, their false proof and arguments are
annulled by their Lord, and they have earned His anger and
will suffer severe torment.
The meaning that we provided is better than the meaning
that some philosophers offered, claiming that Ibrahim used the
second argument because it was clearer than the first one.
Rather, our explanation asserts that Ibrahim refuted both
claims of Nimrod, all praise is due to Allah.
As-Suddi stated that the debate between Ibrahim and
Nimrod occurred after Ibrahim was thrown in the fire, for
Ibrahim did not meet the king before that day.
38
Tafsir Ibn Kathir
3
& p \ QxSJu *= 4 dJi 4 , jj&j
-OH
fly- 3~=- (jjc iLl oi jU*t jc
4259. Or like the one who passed by a town in ruin up to its
roofs. He said : " How will Allah ever bring it to life after its
death? So Allah caused him to die for a hundred years, then
raised him up (again). He said: " How long did you remain
(dead)?" He (the man) said: "(Perhaps) I remained (dead) a day
or part of a day. He said : "Nay, you have remained (dead) for
a hundred years, look at your food and your drink, they show
no change; and look at your donkey! And thus We have made
of you a sign for the people. Look at the bones, how We bring
them together and clothe them with flesh." When this was
clearly shown to him, he said, "I know (now) that Allah is able
to do all things.")
The Story of ‘Uzayr
Allah’s statement,
4 M i & 4 jj 2 $)
iHave you not looked at him 10 I 10 disputed with Ibrahim about
his Lord )
means, “Have you seen anyone like the person who disputed
with Ibrahim about his Lord?” Then, Allah connected the
Ayah,
Jo '£} He 4%
iOr like the one who passed by a town in ruin up to its roofs) to the
Ayah above by using ‘or’.
Ibn Abi Hatim recorded that ‘Ali bin Abi Talib said that the
Ayah [2:259J meant ‘UzayrJ 1 * Ibn Jarir ^ also reported it, and
this explanation was also reported by Ibn Jarir and Ibn Abi
Hatim from Ibn ‘Abbas, Al-Hasan, Qatadah, As-Suddi and
Sulayman bin BuraydahJ 3 *
I 1 ' Ibn Abi Hatim 3 : 1009.
At-Tabari 5 :439 .
f3|
At-Tabari 5:439,440, Ibn Abi Hatim 3:1009-1010.
39
Suralt 2 . Al-Baqarah (Part-3)
Mujahid bin Jabr said that the Ayah refers to a man from
the Children of Israel, and the village was Jerusalem, after
Nebuchadnezzar destroyed it and killed its people.
4in ruin$ means, it became empty of people. Allah’s statement,
iup fo its roofs } indicates that the roofs and walls (of the village)
fell to the ground. TJzayr stood contemplating about what had
happened to that city, after a great civilization used to inhabit
it. He said,
4 W
iOh! How will Allah ever bring it to life after its death?}
because of the utter destruction he saw and the implausibility
of its returning to what it used to be. Allah said,
p £ 21, iii 5SCfc>
<fSo Allah caused him to die for a hundred years, then raised
him up (again).}
The city was rebuilt seventy years after the man (TJzayr)
died, and its inhabitants increased and the Children of Israel
moved back to it. When Allah resurrected TJzayr after he died,
the first organ that He resurrected were his eyes, so that he
could witness what Allah does with him, how He brings life
back to his body. When his resurrection was complete, Allah
said to him, meaning through the angel,
4^je j' 1 £3 * ^
4”How long did you remain (dead)?” He (the man) said:
“(Perhaps) l remained (dead) a day or part of a day.”}
The scholars said that since the man died in the early part
of the day and Allah resurrected him in the latter part of the
day, when he saw that the sun was still apparent, he thought
that it was the sun of that veiy day. He said,
P JJiiS iSl* S. <J^ j"') 1
4“ Or part of a day." He said: "Nay, you have remained (dead)
for a hundred years, look at your food and your drink, they
40
Tafsir Ibn Kathir
show no change. ”*
He had grapes, figs and juice, and he found them as he left
them; neither did the juice spoil nor the figs become bitter nor
the grapes rot.
iAnd look at your donkey!*, “How Allah brings it back to life
while you are watching.”
'iZ\l dj&cjS*
iAnd thus We have made of you a sign for the people * that
Resurrection occurs.
>,CUt 3} J-&V*
iLook at the bones, how We Nunshizuha*
meaning, collect them and put them back together. In his
Mustadrak, Al-Hakim, recorded that Kharijah bin Zayd bin
Thabit said that his father said that the Messenger of Allah
read this Ayah,
ihow We Nunshizuha .* Al-Hakim said; “Its chain is Sahih and
they (Al-Bukhari and Muslim) did not record it.” ,1) The Ayah
was also read,
)
“Nunshiruha” meaning, bring them back to life, as Mujahid
stated . 121
4L£ \SJ3Z, p*
iAnd clothe them with flesh.*
As-Suddi said, “ ‘Uzayr observed the bones of his donkey,
which were scattered all around him to his right and left, and
Allah sent a wind that collected the bones from all over the area.
Allah then brought every bone to its place, until they formed a
full donkey made of fleshless bones. Allah then covered these
bones with flesh, ne rves, veins and skin. Allah sent an angel
111 Al-Hakim 2 :234 .
• 2| At-Tabari 5:476.
42
Surah 2 . Al-Baaarah (Part-3
who blew life in the
donkeys’ nostrils, and
the donkey started to
bray by Allah’s
leave.” 1 ' 1 All this
occurred while TJzayr
was watching, and
this is when he
proclaimed,
^=> ii' $ jUtl
$He said, " I know
(now) that Allah is able
to do all things ,"}
meaning, “I know
that, and I did
witness it with my
own eyes. Therefore, I
am the most
knowledgeable in this
matter among the
people of my time.”
oi‘y pj’ J® <3>J' c
ti* J-v-' iU^
<s&
4260. And (remember) when Ibrahim said, "My Lord! Show
me how You give life to the dead." He (Allah) said: “Do you
not believe?” He (Ibrahim) said: "Yes (I believe), but to be
stronger in faith.” He said: " Take four birds, then cause them
to incline towards you (then slaughter them, cut them into
pieces), and then put a portion of them on every hill, and call
them, they will come to you in haste. And know that Allah is
All-Mighty, All-Wise."}
111 At-Tabari 5 :468 .
J 15 t. ' a !. £= =» (j jt i ->j
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Surah 2. Al-Baqarah ( Part-3 )
43
icause them to incline towards you > means, cut them to pieces.
This is the explanation of Ibn ‘Abbas, Ikrimah, Said bin
Jubayr, Abu Malik, Abu Al-Aswad Ad-Dlli, Wahb bin
Munabbih, Al-Hasan and As-SuddiJ 1 ' Therefore, Ibrahim
caught four birds, slaughtered them, removed the feathers, tore
the birds to pieces and mixed the pieces together. He then
placed parts of these mixed pieces on four or seven hills. Ibn
‘Abbas said, “Ibrahim kept the heads of these birds in his hand.
Next, Allah commanded Ibrahim to call the birds to him, and
he did as Allah commanded him. Ibrahim witnessed the
feathers, blood and flesh of these birds fly to each other, and
the parts flew each to their bodies, until every bird came back
to life and came walking at a fast pace towards Ibrahim, so that
the example that Ibrahim was witnessing would become more
impressive. Each bird came to collect its head from Ibrahim’s
hand, and if he gave the bird another head the bird refused to
accept it. When Ibrahim gave each bird its own head, the head
was placed on its body by Allah’s leave and power.” 121 This is
why Allah said,
jcp 3
4And know that Allah is All-Mighty, All-Wise )
and no one can overwhelm or resist Him. Whatever Allah wills,
occurs without hindrance, because He is the All-Mighty,
Supreme above all things, and He is Wise in His statements,
actions, legislation and decrees.
‘Abdur-Razzaq recorded that Ma'mar said that Ayyub said
that Ibn ‘Abbas commented on what Ibrahim said,
3 &&
ibut to be stronger in Faith), “To me, there is no Ayah in the
Qur’an that brings more hope than this Ayah.” 131 Ibn Abi
Hatim recorded that Muhammad bin Al-Munkadir said that
‘Abdullah bin ‘Abbas met ‘Abdullah bin ‘Amr bin Al-‘As and
111 Ibn Abi Hatim 3 : 1039, 1040.
121 Al-Qurtubi 3:300.
131 At-Jabari 5 :489 .
44
Tafsir Ibn Kathir
said to him, “Which Ayah in the Qur’an carries more hope for
you?” Ibn ‘Amr said,
4Say: "O ‘Ibddi (My servants) who have transgressed against
themselves (by committing evil deeds and sins)! Despair not.}
[39:53].
Ibn ‘Abbas said, “But I say that it is Allah’s statement,
** »«* ^fX *1.1 *** */*# * •>* < , . - y y * *
<3ii Jif pb' 3^ ufO jj* 3c i}^
iAnd (remember) when Ibrahim said, "My Lord! Show me how
You give life to the dead." He (Allah) said: “Do you not
believe?" He (Ibrahim) said: "Yes (I believe)...}
Allah accepted Ibrahim’s affirmation when he merely said,
Yes.’ This Ayah refers to the doubts that attack the heart and
the thoughts that Shaytan inspires.” 11 ’ Al- Hakim also recorded
this in Al-Mustadrak and said; “Its chain is Sahih but they did
not record it.”* 2 ’
4 inv; > Af . Ka. Ajh
4262 . The parable of those who spend their wealth in the way of
Allah, is that of a grain (of corn); it grows seven ears, and
each ear has a hundred grains. Allah gives manifold increase to
whom He wills. And Allah is All-Sufficient for His creatures'
needs, All-Knower.}
Rewards of Spending in Allah’s Cause
This is a parable that Allah made of the multiplication of
rewards for those who spend in His cause, seeking His
pleasure. Allah multiplies the good deed ten to seven hundred
times. Allah said,
Ji Xf , ✓ . •><■'.» f * . > '
iThe parable of those who spend their wealth in the way of
Allah...}
111 Ibn Abi Hatim 3:1032.
121 Al-Hakim 4:260.
45
Surah 2 . Al-Baqarah (Part-3)
Said bin Jubayr commented, “Meaning spending in Allah’s
obedience.” 1 11 Makhul said that the Ayah means, “Spending
on Jihad, on horse stalls, weapons and so forth.”* 2 ’ The
parable in the Ayah is more impressive on the heart than
merely mentioning the number seven hundred. This Ayah
indicates that Allah ‘grows’ the good deeds for its doers, just
as He grows the plant for whoever sows it in fertile land. The
Sunnah also mentions that the deeds are multiplied up to
seven hundred folds. For instance, Imam Ahmad recorded that
Abu Mas’ud said that a man once gave away a camel, with its
bridle on, in the cause of Allah and the Messenger of Allah s||
said,
> • ^ , • - ts
Aj lli) \ oSfcia
“On the Day of Resurrection, you will have seven hundred
camels with their bridles. s’ 3 ’
Muslim and An-Nasa’i also recorded this Hadith, and
Muslim’s narration reads, “A man brought a camel with its
bridle on and said, ‘O Messenger of Allah! This is in the sake
of Allah.’ The Messenger said,
iioji yj, i* Jjj»
“You will earn seven hundred camels as reward for it on the
Day of Resurrection .»’ 4 ’
Another Hadith: Ahmad recorded that Abu Hurayrah said
that the Messenger of Allah jfe said,
J jjj iiiil
- >' >. ' r • -• * ' . __ .
I*j ijjj Xp ‘J-'Jtj Ojki Xp '■ j
1 Xp . i ^*.1.^,1 1
“ Every good deed that the son of Adam performs will be
multiplied ten folds, to seven hundred folds, to many other
Ibn Abi Hatim 3 :1047.
121 Ibn Abi Hatim 3 : 1047.
* 3 ’ Ahmad 4 :121 .
* 4 ’ Muslim 3 : 1505 , An-Nasa’i 6 :49 .
46
Tafstr Ibn Kathir
folds, to as much as Allah wills. Allah said, " Except the fast,
for it is for Me and I will reward for it. One abandons his food
and desire in My sake.” The fasting person has two times of
happiness : xohen he breaks his fast and when he meets his Lord.
Verily, the odor that comes from the mouth of whoever fasts is
more pure to Allah than the scent of musk. Fasting is a shield
(against sinning), fasting is a shield J [l] Muslim recorded
this Hadith) 2 ^
Allah’s statement,
iAllah gives manifold increase to whom He wills £
is according to the person’s sincerity in his deeds.
iAnd Allah is All-Sufficient for His creatures' needs, All-
Knower}
meaning, His Favor is so wide that it encompasses much more
than His creation, and He has full knowledge in whoever
deserves it, or does not deserve it. All the praise and thanks
are due to Allah.
■**6 'ij ti* ijiiil uyLij V j»J <3)1 4
. i " - l'.:" « A *. *> .1- . f. ^ .■:> . .,
■-» v •* Jy v <-»j- x>
is f% v \pn U- &&
iS 4 $j m %. % $£ j#i <s0
*£5 1^% 3£ %C\
4262 . Tlwse who spend their wealth in the cause of Allah, and
do not follow up their gifts with reminders of their generosity or
with injury, their reward is with their Lord. On them shall be
no fear, nor shall they grieve. $
4263. Kind words and forgiving of faults are better than
Sadaqah (charity) followed by injury. And Allah is Rich (free of
^ Ahmad 2 :443.
Muslim 2:807.
47
Surah 2 . Al-Baqarah ( Part-3 )
all needs) and He is Most Forbearing.}
$264. O you who believe! Do not render in vain your Sadaqah
(charity) by reminders of your generosity or by injury, like him
who spends his wealth to be seen of men, and he does not
believe in Allah, nor in the Last Day. His likeness is the
likeness of a smooth rock on which is a little dust; on it falls
heavy rain which leaves it bare. They are not able to do
anything with what they have earned. And Allah does not
guide the disbelieving people .}
To Remind About Charity Given is Forbidden
Allah praises those who spend from their money in His
cause, and then refrain from reminding those who received the
charity of that fact, whether these hints take the form of
words or actions.
Allah’s statement,
4 ^
4or with injury }, indicates that they do not cause harm to those
whom they gave the charity to, for this harm will only annul
the charity. Allah next promised them the best rewards for this
good deed,
V&> ** |*A*'
4 their reward is with their Lord}, indicating that Allah Himself
will reward them for these righteous actions. Further,
40n them shall be no fear} regarding the horrors of the Day of
Resurrection,
4'^yjk (U
4nor shall they grieve} regarding the offspring that they leave
behind and the adornment and delights of this world. They will
not feel sorry for this, because they will acquire what is far
better for them.
Allah then said,
4Kind words} meaning, compassionate words and
a
48
Tafsir Ibn Kathir
supplication for Muslims,
iand forgiving } meaning, forgiving an injustice that took the
form of actions or words,
4 V-t . < " • v,
iare better titan Sadaqah (charity) followed by injury. $
4And Allah is Rich} not needing His creation,
iMost Forbearing} forgives, releases and pardons them.
There are several Hadiths that prohibit reminding people of
acts of charity. For instance, Muslim recorded that Abu Dharr
said that the Messenger of Allah sg said,
udi Yy. '(4&i v 2*&«
J-lUl J U, StUt :jUl
"Three persons whom Allah shall neitlter speak to on the Day of
Resurrection nor look at nor purify, and they shall receive a
painful torment: he who reminds (the people) of what he gives
away, he who lengthens his clothes below the ankles and he who
swears an oath while lying, to sell his merchandised
This is why Allah said,
'j \p: yj\ £&}
40 you who believe! Do not render in vain your Sadaqah
(charity) by reminders of your generosity or by injury}
stating that the charity will be rendered in vain if it is followed
by harm or reminders. In this case, the reward of giving away
charity is not sufficient enough to nullify the harm and
reminders. Allah then said,
iyp jBj % d-
m
Muslim 1 :102.
49
Surah 2 . Al-Baqarah (Part-3)
Hike him who spends his xoealth to be seen of men}
meaning, “Do not nullify your acts of charity by following them
with reminders and harm, just like the charity of those who
give it to show off to people.” The boasting person pretends to
give away charity for Allah’s sake, but in reality seeks to gain
people’s praise and the reputation of being kind or generous,
or other material gains of this life. All the while, he does not
think about Allah or gaining His pleasure and generous
rewards, and this is why Allah said,
iya a
iand he does not believe in Allah, nor in the Last Day.}
Allah next set the example of whoever gives charity to show
off. Ad-Dahhak commented that the example fits one who
follows his acts of charity with reminders or harm. 111 Allah
said,
iofc gZ &Z}
4 His likeness is the likeness of Safivdn} where Safwan, from is
Safwanah, meaning ‘the smooth rocks,’
vi/ #4^
ion which is little dust; on it falls a Wabil} meaning, heavy rain,
H'ZZ t^5>}
iwhich leaves it bare.} This Ayah means that heavy rain left the
Safivan completely barren of dust. Such is the case with Allah’s
action regarding the work of those who show off, as their deeds
are bound to vanish and disappear, even though people think
that these deeds are as plentiful as specks of dust. So Allah
said.
iThey are not able to do anything with what they have earned.
And Allah does not guide the disbelieving people. }
iXj-t (*■
^4 Sit &}
111 At-Tabari 5:527.
50
J
mm 10 s$m
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OJjJ^-i o' (»-£=> Jk>- 1 jjjl {njj| _j^zj j _ jU»juUj
&&%£&% fl«dj
-~r- — t>
Tafstr Ibn Kathir
^ $4.1 as i$ i^a
-L-^— 4jUl (jl I l^o-lc^ *■* <J ■ ^
A#- ^
J
wJi^,'_)'4i\ j '%^a3j o ya_*> djiltj
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4265. And the parable
of those who spend their
wealth seeking Allah’s
pleasure while they in
their own selves are sure
and certain that Allah
will reward them (for
their spending in His
cause), is that of a gar-
den on a height; heavy
rain falls on it and it
doubles its yield of har-
vest. And if it does not
receive heavy rain, light
rain suffices it. And
Allah is All-Seer (knows
well) of what you do.}
This is the example
of the believers who
give away charity seeking only Allah’s pleasure,
(ji
iwhile they in their own selves are sure and certain}
meaning, they are certain that Allah shall reward them for
these righteous acts with the best rewards. Similarly, in a
Hadith collected by Al-Bukhari and Muslim, the Messenger of
Allah said,
n Ij Lll > - ij li LIjI j \JjlAj Lao
^Whoever fasts Ramadan with faith and expectation ...»
meaning, believing that Allah commanded the fast, all the
while awaiting His reward for fasting it.* 1 *
m
Path Al-Bari 4 :300 .
Surah 2 . Al-Baqarah (Part-3)
Allah’s statement,
51
iis that of a garden on a Rabwah } means, the example of a garden
on ‘a height above the ground’, as the majority of scholars have
stated. Ibn ‘Abbas and Ad-Dahhak added that it also has
flowing rivers. 11 ’
Allah’s statement,
fWabil falls on it} means, heavy rain as we stated, So it
produces its,
iyield of harvest} meaning, fruits or produce,
4 doubles }, as compared to other gardens.
i S& Jtb
}And if it does not receive Wdbil, a Tall suffices it.}
Ad-Dahhak said that the ‘Tali’ is light rain.’ 2 * The Ayah
indicates that the garden on the Rabwah is always fertile, for
if heavy rain does not fall on it, light rain will suffice for it.
Such is the case regarding the believer’s good deeds, for they
never become barren. Rather, Allah accepts the believer’s
righteous deeds and increases them, each according to his
deeds. This is why Allah said next,
o j » «> '<£$)}
iAnd Allah is All-Seer of what you do} meaning, none of His
servants’ deeds ever escapes His perfect watch.
y vpj' jfc* «
-m ^
111 At-Tabari 5:539.
121 At-Tabari 5:539.
52
Tafsir Ibn Kathir
4266. Would any of you wish to have a garden with date palms
and vines, with rivers flowing underneath, and all kinds of
fruits for him therein, while he is striken with old age, and his
children are weak (not able to look after themselves), then it is
struck with a fiery whirlwind, so that it is burnt? Thus does
Allah make clear His Aydt to you that you may give thought.}
The Example of Evil Deeds Nullifying Good Deeds
Al-Bukhari recorded that Ibn ‘Abbas and Ubayd bin Umayr
said that Umar bin Al-Khattab asked the Companions of the
Messenger of Allah, “According to your opinion, about whom
was this Ayah revealed,
Ji |d J iJ}
4 Would any of you wish to have a garden with date palms and
vines...?}.’’
They said, “Allah knows best.” ‘Umar became angry and
said, “Say we know or we do not know.” Ibn Abbas said, “O
Leader of the Faithful! I have an opinion about it.” Umar said,
“O my nephew! Say your opinion and do not belittle yourself.”
Ibn ‘Abbas said, “This is an example set for a deed.” Umar
said, “What type of deed?” Ibn ‘Abbas said, "For a wealthy
man who works in Allah’s pleasure and then Allah sends
Shaytan to him, and he works in disobedience, until he
annuls his good works.”* 1 '
This HadUh suffices as an explanation for the Ayah, for it
explains the example it sets by a person who does good first
and then follows it with evil, may Allah save us from this end.
So, this man annulled his previous good works with his latter
evil works. When he desperately needed the deeds of the
former type, there were none. This is why Allah said,
4^1 Z^}
4while he is striken with old age, and his children are weak
(not able to look after themselves), then it is struck with a
whirlwind}
with heavy wind,
m
Fath Al-Bari 8 :49 .
Surah 2 . Al-Baqarah ( Part-3 )
53
is fiery, so that it is burnt} meaning, its fruits were burnt
and its trees were destroyed. Therefore, what will his condition
be like?
Ibn Abi Hatim recorded that Al-‘Awfi said that Ibn ‘Abbas
said, “Allah has set a good parable, and all His parables are
good. He said,
a %}}
4Wo«W any 0 / you wish to have a garden with date palms and
vines, with rivers flowing underneath, and all kinds of fruits
fir him therein.}
But he lost all this in his old age,
i'J & f '^}
iwhile he is striken with old age} while his offspring and children
are weak just before the end of his life. Then a lightning storm
came and destroyed his garden. Then he did not have the
strength to grow another garden, nor did his offspring offer
enough help. This is the condition of the disbeliever on the Day
of Resurrection when he returns to Allah, for he will not have
any good deeds to provide an excuse - or refuge - for him, just
as the man in the parable had no strength to replant the
garden. The disbeliever will not find anything to resort to for
help, just as the offspring of the man in the parable did not
provide him with help. So he will be deprived of his reward
when he most needs it, just as the man in the parable was
deprived of Allah’s garden when he most needed it, when he
became old and his offspring weak.” 111
In his Mustadrak, Al-Hakim recorded that the Messenger of
Allah used to say in his supplication,
jil j
«0 Allah! Make Your biggest provision fir me when l am old
in age and at the time my life ends.* 12 ’
I 1 ' Ibn Abi Hatim 3:1074.
121 Al-Hakim 1 :542.
54
Tafsir Ibn Kathir
This is why Allah said,
i'o&Z p £t Sg 3£?}
iThus Allah makes clear to you His Laws in order that you
may give thought >
meaning, comprehend and understand the parables and their
intended implications. Similarly, Allah said.
»: ofy. dJbijfy
4And these similitudes We put forward for mankind; hut none
will understand them except tlwse who have knowledge (of
Allah and His signs)} [29:43].
% * p u *q; j. \&\ rp: 'a#
[ff JLl C)1 fjlleij 4-j itP-Z J ~V> *>£•% SjLu ii. SiJi t jit'f.
os- uj ^ oji *3 tis: * 4>: 9^ ^5 %
ijjjt uj
4267. O you who believe! Spend of the good things which you
have (legally) earned, and of that which We have produced from
the earth far you, and do not aim at that which is bad to spend
from it, (though) you would not accept it save if you close your
eyes and tolerate therein. And know that Allah is Rich (free of
all needs), and worthy of all praise.}
4268. Shay tan threatens you with poverty and orders you to
commit Fahshd’ (evil deeds) whereas Allah promises you
forgiveness from Himself and bounty, and Allah is All-
Sufficient far His creatures' needs, All-Knower.}
4269. He grants Hikmah to whom He wills, and he, to whom
Hikmah is granted, is indeed granted abundant good. But none
remember (will receive admonition) except men of
understanding.}
The Encouragement to Spend Honest Money for Allah's
Sake
Allah commands His believing servants to spend in charity,
as Ibn ‘Abbas stated, from the pure, honest money that they
55
Surah 2 . Al-Baqarah ( Part-3 )
earned and from the fruits and vegetables that He has grown
for them in the land. Ibn ‘Abbas said, “Allah commanded them
to spend from the purest, finest and best types of their money
and prohibited spending from evil and dishonest money,
because Allah is pure and good and only accepts that which is
pure and good.” This is why Allah said,
iand do not aim at that which is bad* meaning, filthy (impure)
money,
Ji • i" * •I'' *•*«£. * V
oy&l K-tf
4 to spend from it, (though) you would not accept it)
meaning, “If you were given this type, you would not take it,
except if you tolerate the deficiency in it. Verily, Allah is far
Richer than you. He is in no need of this money, so do not
give, for His sake, what you would dislike for yourselves.” It
was reported that,
£ , *
%)
iand do not aim at that which is bad to spend from it)
means, “Do not spend from the dishonest, impure money
instead of the honest, pure money.”
Ibn Jarir recorded that Al-Bara’ bin ‘Azib commented on
Allah’s statement,
40 you who believe! Spend of the good things which you have
(legally) earned, and of that which We have produced from the
earth for you, and do not aim at that which is bad to spend
from it,)
that it was revealed about the Ansar. When the season for
harvesting date-trees would start, the Ansar would collect ripe-
date branches from their gardens and hang them on a rope
erected between two pillars in the Masjid of the Messenger of
Allah. The poor emigrant Companions would eat from these
dates. However, some of them (Ansar) would also add lesser
type of dates in between ripe-date branches, thinking they are
56 Tafsir Ibn Kathir
allowed to do so. Allah revealed this Ayah about those who did
this,
44 ^ IJX %)
iand do not aim at that which is bad to spend from
‘Ali bin Abi Talhah said that Ibn ‘Abbas commented on the
Ayah,
A 'VI *&% ^j)
iyou would not accept it save if you close your eyes and
tolerate therein)
means, “If you had a right on someone who would pay you
less than what you gave them, you would not agree until you
require more from them to make up the difference. This is why
Allah said,
J %)
isave if you close your eyes and tolerate therein)
meaning, ‘How do you agree for Me what you do not agree for
yourselves, while I have a right to the best and most precious
of your possessions?” Ibn Abi Hatim and Ibn Jarir recorded
this Hadith and Ibn Jarir added, “And this is the meaning of
Allah’s statement,
4By no means shall you attain Al-Birr, unless you spend of
that which you love)” [4:92] 121
Allah said next,
4JL£ ££ & % \fj^)
4And know that Allah is Rich (free of all needs), and worthy of
all praise)
meaning, “Although Allah commanded you to give away the
purest of your money in charity. He is far Richer from needing
your charity, but the purpose is that the distance between the
rich and the poor becomes less.” Similarly, Allah said,
111 At-Tabari 5:559.
121 Ibn Abi Hatim 3 : 1088 , At-Tabari 5 :565 .
57
Surah 2. Al-Baqarah ( Part-3 )
ipi 3c S. 5 % V& & j£ &
at is neither their meat nor their blood that reaches Allah, but
it is piety from you that reaches Him > [22:37],
Allah is Rich and free of needing anything from any of His
creatures, while all of His creatures stand in need of Him.
Allah s bounty encompassing, and what He has never ends.
Therefore, whoever gives away good and pure things in charity,
let him know that Allah is the Most Rich, His favor is
enormous and He is Most Generous, Most Compassionate; and
He shall reward him for his charity and multiply it many
times. So who would lend to He Who is neither poor nor
unjust, Who is worthy of all praise in all His actions,
statements, and decisions, of Whom there is neither a deity
worthy of worship except Him, nor a Lord other than Him?
Shaytanic Doubts Concerning Spending in Charity
Allah said,
y, % to; m && 'jx f£y
4 Shay tan threatens you with poverty and orders you to commit
Fahsha'; whereas Allah promises you forgiveness from Himself
and bounty, and Allah is All-Sufficient for His creatures'
needs, All-Knower
Ibn Abi Hatim recorded that ‘Abdullah bin Mas'ud said that
the Messenger of Allah jg said.
v-jOSCj i . jU a .Jjl ill uO illj . MU* *11 jjn
if* 3 ‘ ‘ iiJ \*\ J I
JjUalljl I# -J J*J JU>JU tjill j f* <,\
"Shaytan has an effect on the son of Adam, and the angel also
has an effect. As for the effect of Shay tan, it is by his
threatening with evil repercussions and rejecting the truth. As
for the effect of the angel, it is by his promise of a good end and
believing in the truth. Whoever finds the latter, let him know
that it is coming from Allah and let him thank Allah for it.
Whoever finds the former, let him seek refuge - with Allah -
58
Tafsir Ibn Kathir
from Shay tan . »
The Prophet then recited,
fit; **£2* ,i-% pi
{Shaytan threatens you with poverty and orders you to commit
Fahsha'; whereas Allah promises you forgiveness from Himself
and bounty ^ (1 *
This is the narration that At-Tirmidhi and An-Nasal collected
m the book of Tafsir in their Sunan collections . 121
Allah said,
<3$ pSa
{Shaytan threatens you with poverty f, so that you hold on to
whatever you have and refrain from spending it in Allah’s
pleasure.
iAnd orders you to commit Fahsha >, meaning, “Shaytan forbids
you from spending in charity because of the false fear of
becoming poor, and he encourages evil deeds, sins, indulging in
what is prohibited, and immoral conduct.” Allah said,
{Whereas Allah promises you forgiveness from Himselfo instead of
ie evil that Shaytan enjoins on you,
\nd Bounty ^ as opposed to the poverty that Shaytan frightens
you with,
{And Allah is All-Sufficient for His creatures' needs, All-
Ktiower.f
he Meaning of Al-Hikmah
\llah said,
4*^4 a* 4 %}
Ibn Abi Hatim 3 : 1090 .
Tuhfat Al-Ahwadhi 8 :332, An-Nasal in Al-Kubra 6 :305.
59
Surah 2. Al-Baqarah ( Part-3 )
- > 1
4dLjU (Jjji «_4olUj
'll 1M . J.ilxju
r'i > •> x .
\ \La££>j »i^5 1
^ j>-£=LLC. _ 7 aSvj j |>-==lJ jji-
iHe grants Hikmah to
whom He wills. $
‘Ali bin Abi Jalhah
reported that Ibn
‘Abbas said, “That is
knowledge of the
Qur’an. For instance,
the abrogating and the
abrogated, what is
plain and clear and
what is not as plain
and clear, what it
allows, and what it
does not allow, and its
parables .” 111 Imam
Ahmad recorded that
Ibn Mas*ud said that he
heard the Messenger of
Allah jg saying,
fcj J ^ JLli V»
^e. t Sai.'.i MU ill otl
<ii obi j4-jj j,
k jr^ L3 i
“ There is no envy except in two instances: a person whom
Allah has endowed zoith wealth and he spends it righteously,
and a person whom Allah has given Hikmah and he judges bu
it and teaches it to others.^
This was also collected by Al-Bukhari, Muslim, An-Nasa’i,
Ibn Majah. |J|
Allah’s statement,
: *U— ^
— j yy >t e p-* jj > — »>*• j j
' ijiji %
iBut none remember (will receive admonition) except men of
111 At-Jabari 5:576.
121 Ahmad 1 :432.
Fath Al-Bari 1 :199, Muslim 1 :559, An-Nasa’i in Al-Kubra 3:426
Ibn Majah 2:1407.
60
Tafair Ibn Katliir
understanding .}
means, “Those who will benefit from the advice are those who
have sound minds and good comprehension with which they
understand the words (of advice and reminder) and their
implications.”
o; iii-X «i \ djf* j oi j' oi
5. # ^ St W
Ji-f £* 'Xfj 1^=0^ •X*-
4270. And whatever you spend far spendings (e.g., in
Sadaqah) or whatever vow you make, be sure Allah knows it
all. And far the wrongdoers there are no helpers. $
4271. If you disclose your Sadaqdt (almsgiving), it is well; but
if you conceal them and give them to the poor, that is better for
you. (Allah) will expiate you some of your sins. And Allah is
Well-Acquainted with what you do.}
Allah states that He has perfect knowledge of the good deeds
performed by all of His creation, such as charity and various
vows, and He rewards tremendously for these deeds, provided
they are performed seeking His Face and His promise. Allah
also warns those who do not work in his obedience, but
instead disobey His command, reject His revelation and
worship others besides Him:
4jfa^7 j*
4 And far the wrongdoers there are no helpers .}
meaning, who will save them from Allah’s anger and torment
on the Day of Resurrection.
The Virtue of Disclosing or Concealing Charity
Allah said,
4 ji ciixSli 14-5
4If you disclose your Sadaqdt, it is well } meaning, “It is well if you
make known the charity that you give away.”
Allah’s statement,
4But if you conceal them and give them to the poor, that is
62
Surah 2. Al-Baqarah ( Part-3 )
better for you . ^
this indicates that concealing charity is better than disclosing
it, because it protects one from showing off and boasting.
However, if there is an apparent wisdom behind disclosing the
charity, such as the people imitating this righteous act, then
disclosing it becomes better than concealing it. The Messenger
of Allah sg said,
«He who utters aloud Qur'dnic recitation is just like he who
discloses charity acts. He who conceals Qur'dnic recitation is
just like he who conceals charity acts . 11
The Ayah indicates that it is better that acts of charity be
concealed, as reiterated by the Hadith that the Two Sahihs
recorded from Abu Hurayrah that the Messenger of Aliah jg
said,
^ I * - * -'-? - 1 ‘jil ^ UUi O'jJjjj ijill
ou ai -jf> Jfjj go; > O lii
yj olii : jUi olj ;i^ll J4-jj
jUi; 7 t UUaU jixA jxk:
lAllah will give shade to seven on the Day when there will be
no shade but His. (They are:) a just ruler, a youth who has
been brought up in the worship of Allah, two persons who love
each other only for Allah's sake who meet and part in Allah's
cause only, a man whose heart is attached to the Masjids from
the time he departs the Masjid until he returns to it, a person
who remembers Allah in seclusion and his eyes are then flooded
with tears, a man who refuses the call of a charming woman of
noble birth for illicit intercourse with her and says, 7 fear
Allah, Lord of the worlds', and a man who gives charitable gifts
so secretly that his left hand does not know what his right hand
has given . » 121
111 Abu Dawud 2:83.
121 Fath Al-Bari 3 :344 , Muslim 2:715.
62
Tafsir Ibn Kathir
Allah’s statement,
irt
i(Allah) will expiate you some of your sins > means, in return for
giving away charity, especially if it was concealed. Therefore,
you will gain goodness by your rank being raised, and your sins
being forgiven.
Allah’s statement,
4 if- A ^'.>4
iAtid Allah is Well-Acquainted with what you do) means, “No good
deed that you perform escapes His knowledge, and He shall
reward for it.”
yy. AA' Ji-a -S'
££ v A 4 ljj_^ **
'Z ; ti' j^Lssar ^>;Vf
*>j *i' -A*- 0; iyi— - o ^5-UJf
*£> •— jy- v5 f-jjj AiA >4-'* *^y*i A-*
'i
4272. Not upon you (Muhammad jfe) is their guidance, but
Allah guides whom He wills. And whatever you spend in good,
it is for yourselves, when you spend not except seeking Allah's
Face. And whatever you spend in good, it will be repaid to you
in full, and you shall not be wronged.)
i273. (Charity is) for Fuqard’ (the poor), who in Allah’s cause
are restricted (from travel), and cannot move about in the land
(for trade or work). The one who knows them not, thinks that
they are rich because of their modesty. You may know them by
their mark, they do not beg of people at all. And whatever you
spend in good, surely Allah knows it well.)
4274. Tlwse who spend their zvealth (in Allah’s cause) by night
and day, in secret and in public, they shall have their reward
with their Lord. On them shall be no fear, nor shall they
grieve.)
63
Surah 2. Al-Baqarah (Part-1 )
Giving Charity to Polytheists
Abu ‘Abdur-Rahman An-Nasal recorded that Ibn ‘Abbas said
that they, “Disliked giving charity to their polytheist relatives,
but were later on allowed to give it to them when they
inquired about this matter, and this Ayah was revealed,
£ & W ^ ^A &&
St 'J-s^ A'
i > *5
4N°t upon you (Muhammad jg) is their guidance, but Allah
guides whom He wills. And whatever you spend in good, it is
for yourselves, wlten you spetid not except seeking Allah's Face .
And whatever you spend in good, it will be repaid to you in
full, and you slmll not be wronged .^*1
Allah’s statement,
4And whatever you spend in good, it is for yourselves }
is similar to His other statement.
iWhosoevcr does righteous good deed, it is for (the benefit of)
his oumself >
There are many other similar Aydt in the Qur’an.
Allah said next,
t-t : J ^ j y
4When you spend not except seeking Allah's Face.}
Al-Hasan Al-Basri commented, “Whenever the believer
spends, including what he spends on himself, he seeks Allah’s
Face with it.” ‘Ata’ Al-Khurasani said that the Ayah means
“You give away charity for the sake of Allah. Therefore, you
will not be asked about the deeds [or wickedness] of those who
receive it.’ This is a sound meaning indicating that when
on e spends in chari ty for Allah’s sake, then his reward will be
*' 1 An-Nasat in Al-Kubrd 6 :305 .
I “ >1 Ibn Abi B&tim 3:1 115.
131 Ibn Abi Hatim 3:1115.
64
Tafsir Ibn Kathir
with Allah. He will not be asked if the charity unintentionally
reached righteous, evil, deserving or undeserving persons, for
he will be rewarded for his good intention. The proof to this
statement is the Ayah,
4And whatever you spend in good, it will be repaid to you in
full, and you shall not be wronged.}
The Two Sahihs recorded a Hadith by Abu Hurayrah that the
Messenger of Allah gg g§ said,
li iCjlj -ii iji aLUI
*ilJ : Jlii ^ (3-UaJ \liyS>Cj
jjuai :jjij lAS Ijiw’li Ji I «ilU'
anil iu :ju ^ JU iun
i3-> ijjLS. Jj ^ oxi;
^ a ^ JI ^ r^ 51
JJiJj t^j . j «•-*-" jl ol^ll bt j i oJLi AS* Ui td
<ci^ I4; jl JjLi-'l Jil j k<i)l olitfi tlj
uA wan said, "Tonight, I shall give charity." He went out
with his charity and (unknowingly) gave it to an adulteress.
The next morning the people said that alms were given to an
adulteress. The man said, “O Allah! All the praises are far
You. (I gave my alms) to an adulteress. Tonight, I shall give
alms again." He went out with his charity and (unknowingly)
gave it to a rich person. The next morning (the people) said,
" Last night, a wealthy person was given alms.” He said, " O
Allah! All the praises are far You. (I gave alms) to a wealthy
man. Tonight, 1 shall again give charity." So he went out with
his charity and (unknowingly) gave it to a thief. The next
morning (the people) said, “ Last night, a thief was given
alms." He said, "O Allah! All the praises are far You. (I have
given alms) to an adulteress, a wealthy man and a thief."
Then, someone came to him and said, "The alms that you gave
away were accepted. As far the adulteress, the alms might make
her abstain from adultery. As far the wealthy man, it might
65
Surah 2. Al-Baqarah ( Part-3 )
make him take a lesson and spend his wealth that Allah has
given him. As for the thief, it might make him abstain from
stealing ."o* 11
Who Deserves Charity
Allah said,
Charity is) for the poor, ivho in Allah's cause are restricted
(from travel
meaning, the migrants who migrated to Allah and His
Messenger, resided in Al-Madinah and did not have resources
that sufficiently provided them with their needs,
j - 3 }
iAnd cannot Darbdti (move about) in the land}
meaning, “They cannot travel in the land to seek means of
livelihood.” Allah said in other instances [using a variation of
the word Darban ]
i't&4 ot lir-uS '£4*- 0-4 cjOV' 4
iAnd when you (Muslims) travel in the land, there is no sin
on you if you shorten the Salali (the prayer)} [4:101], and,
ot Jfjji J OJj* fL* 'bflS* J
iHe knows that there will be some among you sick, others
traveling through the land, seeking of Allah's bounty, yet others
fighting in Allah's cause} [73:20].
Allah then said,
iJ&\ lysZ}
iThe one who knows them not, thinks that they are rich
because of their modesty}
meaning, those who do not know their situation think that
they are well-off, because they are modest in their clothes and
m
Fath At-Bari 3 :340 , Muslim 2 :709 .
Surah 2. Al-Baqarah ( Part-3 )
67
Imam Ahmad recorded that Abu Said said, “My mother sent
me to the Messenger of Allah jfe to ask him for help, but when
I came by him I sat down. The Prophet faced me and said to
me,
jLi {jaj nil o US I ilil <ai-\
*»l i*il filial y *- i
J ui ilijf iLi <5 j
“VVTioewr felt satisfied, then Allah will enrich him. Whoever is
modest, Allaii will make him decent. Whoever is content, then
Allah will suffice for him . Whoever asks people, while having a
small amout, he will have begged the people .»
Abu Said said, “I said to myself, 1 have a camel, Al-Yaqutah,
and indeed, it is worth more than a small amount.’ And I went
back without asking the Prophet for anything.”* 11 This is the
same wording for this Hadith collected by Abu Dawud and An-
Nasa’iJ 21
Allah’s statement,
iAnd whatever you spend in good, surely Allah knows it u>ell$
indicates that no charity escapes Him, and He will reward it
fully and perfectly on the Day of Resurrection, when it is most
desperately needed.
Praise for those who Spend in Charity
Allah said,
**■'£ (*-*>?■' •*-*-** ^
ij
4Those zoho spend their wealth (in Allah's cause) by night and
day, in secret and in public, they shall have their reward zvith
their Lord. On them shall be no fear, nor shall they grieve. ^
This Ayah praises those who spend in charity for Allah’s
sake, seeking His pleasure, day and night, publicly and in
secret, including what one spends on his family. The Two
*** Ahmad 3 :9.
* 2 * Abu Dawud 2 :279, An-Nasal 5 :95.
68
Tafsir Ibn Kathtr
SahVis recorded that
the Messenger of
Allah jg said to Sa‘d
bin Abi Waqqas:
^ -s 0 s'' ^ ' * jZ ^
Lj, y dLiy
ii~ji ddSjl 4>l P-j
ij? </ J**" “ cT* -
«Yow will nof spent/
charity ivith which you
seek Allah's Face, but
you will ascend a higher
degree and status be-
cause of it, including
what you put in your
wife’s mouth. i* 11 '
Imam Ahmad
recorded that Abu
Mas*ud said that the
Prophet sH said,
jiil lit In
i) J-ilS i <u Z <lil
«W7i en the Muslim spends on his family while awaiting the
reward for it from Allah, it will be written as charity for
him y 21
Al-Bukhari and Muslim also recorded this HadtthP^
Allah said,
ishall have their reward with their Lord}, on the Day of
Resurrection, as reward for what they spent in acts of
111 Path Al-BOri 3 : 196 , Muslim 4 : 1250 .
|2 ' Ahmad 4 :122.
,3i Fath Al-Bdri 1 :55, Muslim 2 :695.
Jr
am iv
PJP) dll
//■ > -i- s'*. > St'
• ^ *■*’ *-J > -i-" . ^ t
btdu jy jfe 5*p
U *>s > -
Jk ^—=U jji-\_j9Xva»0’ b 4
< s' >' t'.i' <*£*4 s' •* ,
tj jxa/ 1 - L»_«j UajI * |jp
^ V (*-J 4lJ'
69
Surah 2. Al-Baqarali ( Part-3 )
obedience. We previously explained the Ayah,
r*
ithere shall be no fear on them nor shall they grieve .}
u slss & (S v* && v 5M~i;
'H> jj ,* : 'r Ikjtf fjij iif J»\* **>ji ^1 'j*'* (Hp\,
^ jCS> >»f Ji uJJ^j C&L U $
4275. Those loho eat Riba will not stand (on the Day of
Resurrection) except like the standing of a person beaten by
Shay tan leading him to insanity. That is because they say:
"Trading is only like Riba,” ivhereas Allah has permitted
trading and forbidden Riba. So whosoever receives an
admonition from his Lord and stops eating Riba, shall not be
punished for the past; his case is for Allah (to judge); but
whoever returns (to Riba), such are the dwellers of the Fire -
they will Abide therein. }
The Punishment for Dealing with Riba (Interest and
Usury)
After Allah mentioned the righteous believers who give
charity, pay Zakah and spend on their relatives and families at
various times and conditions, He then mentioned those who
deal in usury and illegally acquire people’s money, using
various evil methods and wicked ways. Allah describes the
condition of these people when they are resurrected from their
graves and brought back to life on the Day of Resurrection:
iThose who eat Riba will not stand (on the Day of
Resurrection) except like the standing of a person beaten by
Shay tan leading him to insanity.}
This Ayah means, on the Day of Resurrection, these people
will get up from their graves just as the person afflicted by
insanity or possesed by a demon would. Ibn ‘Abbas said, “On
the Day of Resurrection, those who consume Riba will be
71
Surah 2 . Al-Baqarah (Part-3)
Allah allow this, but did not allow that, they asked in defiance
of Allah's commandments.
Allah’s statement,
iWhereas Allah has permitted trading and forbidden Riba}
might be a continuation of the answer to the disbelievers’
claim, who uttered it, although they knew that Allah decided
that ruling on trade is different from that of Riba. Indeed,
Allah is the Most Knowledgeable, Most Wise, Whose decision is
never resisted. Allah is never asked about what He does, while
they will be asked. He is knowledgeable of the true reality of
all things and the benefits they carry. He knows what benefits
His servants, so He allows it for them, and what harms them,
so He forbids them from it. He is more merciful with them
than the mother with her own infant.
Thereafter, Allah said,
4/*' J* V* Jji .juj J* ikgj
iSo whosoever receives an admonition from his Lord and stops
eating Riba, shall not be punished for the past; his case is for
Allah (to judge),}
meaning, those who have knowledge that Allah made usury
unlawful, and refrain from indulging in it as soon as they
acquire this knowledge, then Allah will forgive their previous
dealings in Riba,
Cf- lit &}
i Allah has forgiven what is past.}
On the day Makkah was conquered the Prophet jg said,
*All cases of Riba during the time of Jdhiliyyah (pre-lslamic
period of ignorance) is annulled and under my feet, and the
first Riba I annul is the Riba of Al-'Abbds (the Prophet's
uncle).* 11 *
We should mention that the Prophet jg did not require the
|i|
Abu Dawud 3 :628 .
72
Tafsir Ibn Katlur
return of the interest that they gained on their Riba during the
time of Jahiliyyah. Rather, he pardoned the cases of Riba, that
occured in the past, just as Allah said,
^4)' ‘ij-A) ‘-it-’ ?&}
ishall not be punished for the past; his case is for Allah (to
judge).}
Said bin Jubayr and As-Suddi said that,
ishall not be punished for the past } refers to the Riba one
consumed before it was prohibited. 1 11 Allah then said,
iBut whoever returns } meaning, deals in Riba after gaining
knowledge that Allah prohibited it, then that warrants
punishment, and in this case, the proof will have been
established against such person. This is why Allah said,
isuch are the dwellers of the Fire - they will abide therein
forever.}
Abu Dawud recorded that Jabir said, “When
u ‘fez ^ a ^ tiLk
iThose who eat Riba will not stand (on the Day of
Resurrection ) except like a person beaten by Shaytan leading
him to insanity )
was revealed, the Messenger of Allah jg said,
4)1 J jj-lj jjj — J Jv* *
* '
« Whoever does not refrain from Mukhabarah, then let him receive a
notice of war from Allah and His Messenger j ” 121
Al-Hakim also recorded this in his Mustadrakj 3 ^ and he said,
“It is Sahih according to the criteria of Muslim, and he did not
record it.” Mukhabarah (sharecropping), farming land in return
111 Ibn Abi Hatim 3:1135.
I 2 * Abu Dawud 3 :695.
131 Al-Hakim 2:285.
73
Surah 2 . Al-Baqarah (Part-3)
for some of its produce, was prohibited. Muzabanah, trading
fresh dates still on trees with dried dates already on the ground,
was prohibited. Muhaqalah, which refers to trading produce not
yet harvested, with crops already harvested, was also prohibited.
These were prohibited to eradicate the possibility that Riba
might be involved, for the quality and equity of such items are
only known sifter they become dry.
The subject of Riba is a difficult subject for many scholars.
We should mention that the Leader of the Faithful, Umar bin
Al-Khattab, said, “I wished that the Messenger of Allah sg had
made three matters clearer for us, so that we could refer to his
decision: the grandfather (regarding inheriting from his
grandchildren), the Kalalah (those who leave neither
descendants nor ascendants as heirs) and some types of
Riba.’^ Umar was refering to the types of transactions where
it is not clear whether they involve Riba or not. The Shari'ah
supports the rule that for any matter that is unlawful, then the
means to it are also unlafwful, because whatever results in the
unlawful is unlawful, in the same way that whenever an
obligation will not be complete except with something, then that
something is itself an obligation.
The Two Sahihs recorded that An-Nu'man bin Bashir said
that he heard the Messenger of Allah jg say,
I t Jiii ol j cjln
j. ^ J, ly’J ‘S-f i ii-ii br-* 1
uBoth lawful and unlawful things are evident, but in between
than there are matters that are not clear. So whoever saves
himself from these unclear matters, he saves his religion and his
honor. And whoever indulges in these unclear matters, he will
have fallen into the prohibitions, just like a shepherd who grazes
(his animals) near a private pasture, at any moment he is liable
to enter if.” 12 *
The Sunan records that Al-Hasan bin ‘Ali said that he heard
the Messenger of Allah sfe say,
111 Fath Al-Bari 10 :48 , Muslim 4 :2322 .
121 Fath Al-Bari 1 : 1 53 , Muslim 3:1219.
74
Tafsir Ibn Kathir
V U Jj ilL^; U jS»
•Leave that which makes you doubt for that which does not
make you doubt . » (1 *
Ahmad recorded that Said bin Al-Musayyib said that Umar
said, “The Ayah about Riba, was one of the last Ayat to be
revealed, and the Messenger of Allah jg died before he
explained it to us. So leave that which makes you doubt for
that which does not make you doubt.”* 2 '
Ibn Majah recorded that Abu Hurayrah said that the
Messenger of Allah sg said,
tRiba is seventy types, the least of which is equal to one having
sexual intercourse with his mother. ^
Continuing on the subject of prohibiting the means that lead
to the unlawful, there is a Hadtth that Ahmad recorded in
which ‘A’ishah said, “When the Ayat in Surat Al-Baqarah
about Riba were revealed, the Messenger of Allah jg went out
to the Masjid and recited them and also prohibited trading in
alcohol. ”* 4 ' The Six collections recorded this Hadith, with the
exception of At-Tirmidhi. 15 * The Two Sahihs recorded that the
Messenger of Allah said,
l Js\j ^ o_4Jl ’4>\ ^j»
«M«y Allah curse the Jews! Allah forbade them to eat animal
fat, but they melted it and sold it, eating its price . »* 6 *
‘Ali and Ibn Mas lid narrated that the Messenger of Allah jg said,
Aj-IA Li j aJSjAJ U^Jl ^S\ Ail! Jyjl)
1 1 1 Tuhfat Al-Ahwadhi 7:221, An-Nasal 8 :328 .
* 2 * Ahmad 1 :36, Ibn Majah no. 2276.
* 3 * Ibn Majah 2:764, similar was recorded by Al-Hakim 2:37, and he
said ‘It is Sahih according to the criteria of the Two Shaykhs , but
they did not record it."
* 4 * Ahmad 6:46.
151 Fath. Al-Bari 8:51, Muslim 3:1206, Abu Dawud 3:759, An-Nasfil
in Al-Kubra 6 :306 , Ibn Majah 2 :1 122.
161 Fath Al-Bari 6 :572 , Muslim 1207.
75
Surah 2 . Al-Raqarah (Part-3)
«May Allah curse whoever consumes Riba, whoever pays Riba,
the two who are witnesses to it, and the scribe who records
it.*"'
They say they only have witnesses and a scribe to write the
Riba, contract when they want it to appear to be a legitimate
agreement, but it is still invalid because the ruling is applied
to the agreement itself, not the form that it appears in. Verily,
deeds are judged by their intentions.
* •>< 'y'. <.* <*'\SZ\\
tj£)?
r*
<276. will destroy Riba and will give increase for
Sadaqdt. And Allah likes not the disbelievers, sinners .}
<277. Truly, those who believe, and do deeds of righteousness,
and perform the Saldh and give Zakdh, they will have their
reward with their Lord. On them shall be no fear, nor shall
they grieve. $
Allah Does Not Bless Riba
Allah states that He destroys Riba, either by removing this
money from those who eat it, or by depriving them of the
blessing, and thus the benefit of their money. Because of their
Riba, Allah will torment them in this life and punish them for
it on the Day of Resurrection. Allah said,
<v 4$ ^ d&il jj sfA -i
iSay: "Not equal are Al-Khabith (evil things) and At-Tayyib
(good things), even though the abundance of Al-Khabith may
please you"} (5:100)
.A
cl / Wf-n jy
iAnd put the wicked (disbelievers and doers of evil deeds) one
over another, heap them together and cast them into Hell}
|8:37], and,
111 Muslim 3:1219.
76
Tafstr Ibn Kathlr
Xi ]jij> (jjlj
"{And that which you give in gift (to others), in order that it
may increase (your wealth by expecting to get a better one in
return) from other people's property, has no increase with
Allah} (30:39].
Ibn Jarir said that Allah’s statement,
4!S'
I lit
K" *
i Allah will destroy Riba} is similar to the statement reported of
‘Abdullah bin MasVid, u Riba will end up with less, even if it was
substantial.”' 1 ' Imam Ahmad recorded a similar statement in
Al-Musnad) 2 *
Allah Increases Charity, Just as One Raises His Animal
Allah’s statement,
iAtid will give increase for Sadaqdt }
means, Allah makes charity grow, or He increases it. Al-
Bukhari recorded that Abu Hurayrah said that the Messenger
of Allah said,
*■ ' V! 'Ij }-* i'jLj JjjL jjuij /Jo
j4 >pi US p 1 - 1- ? v i
8 Whoever gives in charity what equals a date from honest
resources, and Allah only accepts that which is good and pure,
then Allah accepts it with His right (Hand) and raises it far its
giver, just as one of you raises his animal, until it becomes as
big as a mountain
This was recorded in the book of Zakah. l4]
Allah Does not Like the Disbelieving Sinners
Allah’s statement,
m At-Tabari 6:15.
121 Ahmad 1 :395.
[3) Fath Al-Bari 3 :326 , 13:426.
Muslim 2 :702 .
Surah 2. Al-Baqarah ( Part-3 )
77
ip\ 'if#
4-And Allah likes not the disbelievers, sinners }
indicates that Allah does not like he who has a disbelieving
heart, who is a sinner in tongue and action. There is a
connection between the beginning of the Ayah on Riba and
what Allah ended it with. Those who consume Riba are not
satisfied with the permissible and pure resources that Allah
provided them. Instead, they try to illegally acquire people’s
money by relying on evil methods. This demonstrates their
lack of appreciation for the bounty that Allah provides.
Praising Those Who Thank Allah
Allah praised those who believe in His Lordship, obey His
commands, thank Him and appreciate Him. They are those
who are kind to His creation, establish prayer and give charity
due on their money. Allah informed them of the honor that He
has prepared for them and that they will be safe from the
repercussions of the Day of Resurrection. Allah said,
jU is is
iTruly, those who believe, and do deeds of righteousness, and
perform the Salah and give Zakah, they will have their reward
with their Lord. On them shall be no fear, nor shall they
grieve.}
p S'*. Si Jy. £ !#•*'*
ij SjZliu V |^=qy1 J-/*j «if oi
jl ”jA j£-»» dl ‘AA-* //“*■ jj ol) £
sl ^ jj,
4278. O yoM w/io believe! Have Taqwa of Allah and give up
what retnains from Riba, if you are (really) believers .}
4279. And if you do not do it, then take a notice of war from
Allah and His Messenger but if you repent, you shall have your
capital sums. Deal not unjustly, and you shall not be dealt
78
Tafsir Ibn Kathir
with unjustly. $
1280. And if the debtor is having a hard time, then grant him
time till it is easy for him to repay; but if you remit it by way
of charity, that is better for you if you did but know >
1281. And have Taqwa the Day when you shall be brought
back to Allah . Then every person shall be paid what he earned,
and they shall not be dealt with unjustly. $
The Necessity of Taqwa and Avoiding Riba
Allah commands His believing servants to fear Him and
warns them against what would bring them closer to His
anger and drive them away from His pleasure. Allah said,
4* Qejf
iO you who believe! Have Taqwa of Allah}
meaning, fear Him and remember that He is watching all that
you do.
45^ he jji £ (j
iAnd give up what remains of Riba} meaning, abandon the Riba
that people still owe you upon hearing this warning,
<£#& fUr &
iif you indeed have been believers}
believing in the trade that He allowed you and the prohibition
of Riba. Zayd bin Aslam, Ibn Jurayj, Muqatil bin Hayyan and
As-Suddi said that this Ayah was revealed about Bani ‘Amr
bin 'Umayr, a sub-tribe of Thaqlf, and Bani Al-Mughlrah, from
the tribe of Bani Makhzum, between whom were outstanding
transactions of Riba leftover from time of Jahiliyyah. When
Islam came and both tribes became Muslims, Thaqlf required
Bam Al-Mughlrah to pay the Riba of that transaction, but
Bani Al-Mughirah said, “We do not pay Riba in Islam.” ‘Attab
bin Usayd, the Prophet’s deputy on Makkah, wrote to the
Messenger of Allah jg about this matter. This Ayah was then
revealed and the Messenger of Allah jg conveyed it to ‘Attab,
1A2 $ 4 4 g c & fjsi \pa Qi}
jif bt lyjfe
79
Surah 2 . Al-Baqarah (Part-3)
40 you who believe! Be afraid of Allah and give up what
remains (due to you) from Riba (from now onward), if you are
(really) believers. And if you do not do it, then take a notice of
war from Allah and His Messenger.}
They said, “We repent to Allah and abandon whatever is left
of our Riba", and they all abandoned it 1 * 1 This Ayah serves as
a stem threat to those who continue to deal in Riba after
Allah revealed this warning.
Riba Constitutes War Against Allah and His Messenger
Ibn Jurayj said that Ibn ‘Abbas said that,
4 then take a notice of war } means, “Be sure of a war from Allah
and His Messenger.”* 2 ' He also said, “On the Day of
Resurrection, those who eat Riba will be told, “take up arms for
war.’” He then recited,
4And if you do not do it, then take a notice of war from Allah
and His Messenger .^* 3 *
‘Ali bin Abi Talhah said that Ibn ‘Abbas said about,
Jt iyifc LA** oft
4 And if you do not do it, then take a notice of war from Allah
and His Messenger ,}
“Whoever kept dealing with Riba and did not refrain from it,
then the Muslim Leader should require him to repent. If he
still did not refrain from Riba, the Muslim Leader should cut
off his head.”* 4 *
Allah then said,
4But if you repent, you shall have your capital sums. Deal not
unjustly}
*** Ibn Abi Hatim 3 :1 140,1 141 . This story is not authentic.
121 At-Jabari 6 :26 .
131 At-Tabari 6:25.
|4 * At-Tabari 6:25.
80
Tafsir Ibn Kathir
by taking the Riba,
%}
iAnd you shall not be dealt with unjustly }
meaning, your original capital will not diminish. Rather, you
will receive only what you lent without increase or decrease.
Ibn Abi Hatim recorded that ‘Amr bin Al-Ahwas said, “The
Messenger of Allah jg gave a speech during the Farewell Hajj
saying;
jA Xs- \jj Lj J j\j t j voi. ::: \ j j
* Verily , every case of Riba from the Jdhiliyyah is completely
annulled. You will only take back your capital, without increase
or decrease. The first Riba that 1 annul is the Riba of AW Abbas
bin 'Abdul-Muttalib, all of it is annulled J 111
Being Kind to Debtors Who Face Financial Difficulties
Allah said,
’jy iyii Jj YJ-Ya d! jS-* j*
TA*.
iAnd if the debtor is having a hard time, then grant him tune
till it is easy for him to repay; but if you remit it by way of
charity, that is better for you if you did but know.}
Allah commands creditors to be patient with debtors who are
having a hard time financially,
3 ’, j£}
iAnd if the debtor is having a hard time (lias no money), then
grant him time till it is easy for him to repay.}
During the time of Jdhiliyyah, when the debt came to term,
the creditor would say to the debtor, “Either pay now or
interest will be added to the debt.”
Allah encouraged creditors to give debtors respite regarding
their debts and promised all that is good, and a great reward
111 Ibn Abi Hatim 3:1147.
81
Surah 2 . Al-Baqarah ( Part-3 J
from Him for this righteous deed,
‘jUS jj, jf-
iBut if you remit it by way of charity, that is better for you if
you did but know }
meaning, if you forfeit your debts and cancel them completely.
Imam Ahmad recorded that Sulayman bin Buraydah said
that his father said, “I heard the Messenger of Allah jg say,
oiiJLi dl* di i. 'jui\
^Whoever gives time to a debtor facing hard times, will gain
charity of equal proportions for each day he gives . »
I also heard the Prophet jg say,
d tt di 'jaj\ yt*
a ' Whoever gives time to a debtor facing hard times, will earn
charity multiplied two times for each day he gives.*
I said, ‘O Messenger of Allah! 1 heard you say, Whoever gives
time to a debtor facing hard times, will gain charity of equal
proportions for each day he gives.’ I also heard you say,
Whoever gives time to a debtor facing hard times, will earn
charity multiplied by two times for each day he gives.’ He sg
said,
f *
i di y df Jj dL d”
■d-Ld> o'Al*
a He will earn charity of equal proportions for each day (lie gives
time) before the term of the debt comes to an end, and when the
term comes to an end, he will again acquire charity multiplied
by two times for each day if he gives more ffme.®”* 1 *
Ahmad recorded that Muhammad bin Ka“b Al-Qurazi said
that Abu Qatadah had a debt on a man, who used to hide
from Abu Qatadah when he looked for him to pay what he
owed him. One day, Abu Qatadah came looking for the debtor
and a young boy came out, and he asked him about the
debtor and found out that he was in the house eating. Abu
I 1 ' Ahmad 5 :360.
Surah 2. Al-Bagarah (Part-3
83
\
Allah further
advised His servants,
by reminding them
that this life will soon
end and all the
wealth in it will
vanish. He also
reminded them that
the Hereafter will
surely come, when
the Return to Him
will occur, and that
He will hold His
creation accountable
for what they did,
rewarding them or
punishing them
accordingly. Allah
also warned them
against His torment,
Ji
✓ »/ Ik t * s
u o?* $ r 5
iAnd have Taqwd for the Day when you shall be brought back
to Allah. Thai every person shall be paid what he earned, and
they shall not be dealt with unjustly.}
It was reported that this was the last Ayah revealed from the
Glorious Qur’an. An-Nasal recorded that Ibn ‘Abbas said, “The
last Ayah to be revealed from the Qur’an was,
^,wv,o>Uu y p-fj ^ b j-a) Jf pj Ujj 'yjijy
iAnd have Taqwd far the Day when you shall be brought back
to Allah . Then every person shall be paid what he earned, and
they shall not be dealt with unjustly .'V 11
An-Nasal in Al-Kubra 6 :307 .
84
Tafsir Ibn Kathir
This is the same narration reported by Ad-Dahhak and Al-
‘Awfi from Ibn ‘Abbas.* 1 '
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<282 . O t/OH zy/iu believe! When you contract a debt far a fixed
period, lorile it doion. Let a scribe ivrite it doivn in justice
between you. Let not the scribe refuse to ivrite, as Allah has
taught him, so let him ivrite. Let him (the debtor) who incurs
the liability dictate, and he must have Taqivd of Allah, his
Lord, and diminish not anything of what he awe s. But if the
debtor is of poor understanding, or weak, or is unable to dictate
for himself, then let his guardian dictate in justice. And get two
witnesses out of your own men. And if there are not two men
(available), then a man and two women, such as you agree far
ivitnesses, so that if one of them (two women) errs, the other
can remind her. And the witnesses should not refuse when they
are called (far evidence). You should not become weary to write
it (your contract), whether it be small or big, far its fixed term,
that is more just ivith Allah; more solid as evidence, and more
convenient to prevent doubts among yourselves, save when it is
a present trade which you carry out on the spot among
yourselves, then there is no sin on you if you do not write it
down. But take witnesses whenever you make a commercial
contract. Let neither scribe nor witness suffer any harm, but if
m
At-Tabari 6 :40.
85
Surah 2 . Al-Baqarah ( Part-3 )
you do (such harm), it would be wickedness in you. So have
Taqwd of Allah; and Allah teaches you. And Allah is the All-
Knower of everything.}
The Necessity of Writing Transactions That Take Effect
Later on
This Ayah is the longest in the Glorious Qur’an. Imam Abu
Ja’far bin Jarir recorded that Said bin Al-Musayyib said that
he was told that the Ayah most recently revealed from above
the Throne - the last Ayah to be revealed in the Qur’an - was
the Ayah about debts.
Allah’s statement,
iO you who believe! When you contract a debt for a fixed
period, write it down }
directs Allah’s believing servants to record their business
transactions when their term is delayed, to preserve the terms
and timing of these transactions, and the memory of
witnesses, as mentioned at the end of the Ayah ,
-51 0j && {ft $ ie pf}
ithat is more just with Allah; more solid as evidence, and more
convenient to prevent doubts among yourselves.}
The Two Sahihs recorded that Ibn ‘Abbas said, “Allah’s
Messenger came to Al-Madinah, while the people were in the
habit of paying in advance for fruits to be delivered within one
or two years. The Messenger of Allah jjg said,
Jl Ojjj ^
* * » * *
'‘Whoever pays money in advance (jbr dates to be delivered
later) should pay it Jbr known specified measure and weight (of
the dates) for a specified date .» 121
Allah’s statement,
At-Tabari 6:41 .
Fath Al-Bari 4: 105, Muslim 3:1226.
87
Surah 2 . Al-Baqarah ( Part-3 )
^Whoever kept knowledge to himself will be restrained by a
bridle made of fire on the Day of Resurrection V 11
Mujahid and ‘Ata’ said that if asked to do so, “The scribe is
required to record.”
Allah’s statement,
iS 4*
ilet him (the debtor) who incurs the liability dictate, and he
must have Taqwa of Allah, his Lord >
indicates that the debtor should dictate to the scribe what he
owes, so let him fear Allah,
4 And diminish not anything of what he owes,'} meaning, not hide
any portion of what he owes.
4 \
4But if the debtor is of poor understanding}
and is not allowed to decide on such matters, because he used
to waste money, for instance,
40 r weak}, such as being too young or insane,
40 r is unable to dictate for himself} because of a disease, or
ignorance about such matters,
4 then let his guardian dictate in justice.}
Witnesses Should Attend the Dictation of Contracts
Allah said,
4And get two witnesses out of your own men}
requiring witnesses to attend the dictation of contracts to
m
At-Tabarani 5:11.
88
Tafsir Ibn Kathir
further preserve the contents,
& & p ofr
4Attd if there are not tioo men (available), then a man and two
women }
this requirement is only for contracts that directly or indirectly
involve money. Allah requires that two women take the place
of one man as witness, because of the woman’s shortcomings,
as the Prophet jg described. Muslim recorded in his Sahih that
Abu Hurayrah said that the Messenger of Allah ig said,
«0 women 1 . Gwe away charity and ask for forgiveness, for I
saw that you comprise the majority of the people of the Fire.o
One eloquent woman said, “O Messenger of Allah! Why do
we comprise the majority of the people of the Fire?” He said,
jJu-i 3 j jit oLiiu o-j i j i»j ~ « J i j’jisSj
"You curse a lot and you do not appreciate your mate. I have
never seen those who have shortcoming in mind and religion
controlling those who have sound minds, other than youJ
She said, “O Messenger of Allah! What is this shortcoming in
mind and religion?” He jg said,
<1)L Mi 1
«As for the shortcoming in her mind, the testimony of two
women equals the testimony of one man, and this is the
shortcoming in the mind. As for the shortcoming in the
religion, woman remains for nights at a time when she does not
pray and breaks the fast in Ramadan^
Allah’s statement,
i
cn
isuch as you agree for witnesses} requires competency in the
m
Muslim 1 :87.
89
Surah 2 . Al-Baqarah ( Part-3 )
witnesses. Further, Allah’s statement,
icL&Q J-*; J}
iso that if one of them errs} refers to the two women witnesses;
whenever one of them forgets a part of the testimony,
ithe other can remind her } meaning, the other woman’s
testimony mends the shortcoming of forgetfulness in the first
woman.
Allah’s statement,
4s> c && d %}
iAnd the witnesses should not refuse when they are called }
means, when people are called to be witnesses, they should
agree, as Qatadah and Ar-Rabl‘ bin Anas stated. Similarly,
Allah said,
L£=* L isS d Yj}
iLet not the scribe refuse to write as Allah has taught him, so
let him write.}
Some say that this Ayah indicates that agreeing to become a
witness is Fard Kifayah (required on at least a part of the
Muslim Ummah). However, the majority of the scholars say
that the Ayah,
4d £ 4 iesiif d i;}
iAnd the witnesses should not refuse when they are called}
is referring to testifying to what the witnesses actually
witnessed,' 11 thus befitting their description of being
■witnesses’. Therefore, when the witness is called to testify to
what he witnessed, he is required to give testimony, unless
this obligation was already fulfilled, in which case such
testimony becomes Fard Kifayah. Mujahid and Abu Mijlaz
said, “If you Eire csilled to be a witness, then you have the
choice to agree. If you witnessed and were called to testify,
then come fonvEU-d.”' 21 It was reported that Ibn ‘Abbas and Al-
At-Tabari 6:68.
121 Ibn Abi Hatim 3:1181, At-Tabari 6:71.
90
Tafsir Ibn Katlur
Hasan Al-Basri said that the obligation includes both cases,
agreeing to be a witness and testifying to what one witnessed.
Allah’s statement,
4You should not become weary to write it (your contract),
whether it be small or large, for its fixed term}
perfects this direction from Allah by commanding that the debt
be written, whether the amount is large or small. Allah said,
4You should not become weary} meaning, do not be discouraged
against writing transactions and their terms, whether the
amount involved is large or small. Allah’s statement,
pis jif x* J£if pt}
4 that is more just with Allah; more solid as evidence, and more
convenient to prevent doubts among yourselves}
means, writing transactions that will be fulfillled at a later
date is more just with Allah meaning better and more
convenient in order to preserve the terms of the contract.
Therefore, recording such agreements helps the witnesses,
when they see their handwriting - or signatures - later on and
thus remember what they witnessed, for it is possible that the
witnesses might forget what they witnessed.
4And more convenient to prevent doubts among yourselves}
meaning, this helps repel any doubt. Since if you need to refer
to the contract that you wrote and the doubt will end.
Allah’s statement,
kZ/jA ul
4save when it is a present trade which you carry out on the
spot among yourselves, then there is no sin on you if you do
not write it down}
indicates that if the transaction will be fulfilled immediately,
then there is no harm if it is not recorded.
91
Surah 2 . Al-Baqarah ( Part-3 )
As for requiring witnesses to be present in trading
transactions, Allah said,
iBut take witnesses whenever you make a commercial
contract.
However, this command was abrogated by,
iPkS jJ } f ;£S
{Then if one of you entrusts the other, let the one who is
entrusted discharge his trust (faithfully).}
Or, it could be that having witnesses in such cases is only
recommended and not obligatory, as evident from the Hadith
that Khuzaymah bin Thabit Al-Ansari narrated which Imam
Ahmad collected. Umar ah bin Khuzaymah Al-Ansari said that
his uncle, who was among the Prophet’s Companions, told
him that the Prophet jg was making a deal for a horse with a
bedouin man. The Prophet 2§ asked the bedouin to follow him
so that he could pay him the price of the horse. The Prophet jg
went ahead of the bedouin. The bedouin met several men who
tried to buy his horse, not knowing if the Prophet jg was
actually determined to buy it. Some people offered more money
for the horse than the Prophet sg had. The bedouin man said to
the Prophet jg, “If you want to buy this horse, then buy it or I
will sell it to someone else.” When he heard the bedouin man’s
words, the Prophet fg stood up and said, “Have I not bought
that horse from you?” The bedouin said, “By Allah! I have not
sold it to you.” The Prophet jg said, “Rather, I did buy it from
you.” The people gathered around the Prophet jg and the
Bedouin while they were disputing, and the bedouin said,
“Bring forth a witness who testifies that I sold you the horse.”
Meanwhile, the Muslims who came said to the bedouin, “Woe to
you! The Prophet only says the truth.” When Khuzaymah bin
Thabit came and heard the dispute between the Prophet sg and
the bedouin who was saying, “Bring forth a witness who
testifies that I sold you the horse,” Khuzaymah said, “I bear
witness that you sold him the horse.” The Prophet sg said to
Khuzaymah, “What is the basis of your testimony?”
Khuzaymah said, “That I entrusted you, O Messenger of Allah!”
Therefore, the Messenger jg made Khuzaymah’s testimony
93
Surah 2 . Al-Baqarah ( Part-3 )
jr
1 Y>
IS
/■ ✓ -f-' *> •},
o!j'
/ i ^ •/ ^ y .^r A** J| v/ . y. i • /
c£jl^ Lva*j 0^
^ s' “tit \ > >2* t*'"-!
yA \\a \ ^ ^-=^> ftjQ
o£3'4^' (^ ^
o _ji_>c3y' 'jJ-HOij l^jV' (4^*J
<a^-:
SpA 0 ff^\dp\pp^<^<AAk 3
C-k— i$T U c-o— ^L« LgJ j ^ 1,1— X>4 }> '
Ky j ’- j'a'^-z zW ^ylj\ ) ^C-U j> _..rt'>\i U— 4>*— •“'
Messenger, He will give
you a double portion of
His mercy, and He will
give you a light by
which you shall ivalk
(straight)} [57:28].
Allah said;
4 And Allah is the All-
Knoioer of everything}
stating that Allah has
perfect knowledge in
all matters and in
their benefits or
repercussions, and
nothing escapes His
perfect watch, for His
knowledge
encompasses
everything in
existence.
ft f- & m 0{S
V “ s ft' '■ ,s. & ! > <
o» 0*4^ u-*jt '-*®
ryl u> y; \^h\ \j& ^ fc -it pj pf 4' gE pA. A
i%%£ Z£2 £f ifc H
^233. And if you are on a journey and cannot find a scribe,
then let there be a pledge taken (mortgaging), then if one of you
entrusts the other, let the one who is entrusted discharge his
trust, and let him have Taqwa of Allah, his Lord. And conceal
not the evidence, for he who hides it, surely, his heart is sinful .
And Allah is All-Knower of what you do.}
What is the 'Mortgaging’ Mentioned in the Ayah ?
Allah said,
94
Tafsir Ibn Kathir
iAttd if you are on a journey} meaning, traveling and some of
you borrowed some money to be paid at a later date,
i&x p;}
iand cannot find a scribe } who would record the debt for you. Ibn
‘Abbas said, “And even if they find a scribe, but did not find
paper, ink or pen.” Then,
0 “
ilet there be a pledge taken ( mortgaging )}
given to the creditor in lieu of writing the transaction. The Two
Sahihs recorded that Anas said that the Messenger of Allah jgj
died while his shield was mortgaged with a Jew in return for
thirty Wasq (approximately 180 kg) of barley, which the Prophet
jg bought on credit as provisions for his household. In another
narration, the Hadith stated that this Jew was among the Jews
of Al-Madlnah.' 1 '
Allah said,
jjl ffifi
4 then if one of you entrusts the other, let the one who is
entrusted discharge his trust (faithfidly) .}
Ibn Abi Hatim recorded, with a sound chain of narration,
that Abu Said Al-Khudri said, “This Ayah abrogated what
came before it (i.e. that which required recording the
transaction and having witnesses present).”' 2 ' Ash-Sha*bi said,
“If you trust each other, then there is no harm if you do not
write the loan or have witnesses present.”* 3 ' Allah’s statement,
4And let him have Taqivd of Allah } means, the debtor.
Imam Ahmad and the Sunrm recorded that Qatadah said
that Al-Hasan said that Samurah said that the Messenger of
Allah jg said,
1 1 1 Fath Al-B&ri 4 :354 , Muslim 3:1226.
121 Ibn Abi Hatim 3:1202.
* 3 ' Ibn Abi Hatim 3 : 1203 .
Surah 2 . Al-Baqarah ( Part-3 )
95
nThe hand (of the debtor) will cany the burden of what it took
until it gives it back. b 111
Allah’s statement,
iAtid conceal not the evidence > means, do not hide it or refuse
to announce it. Ibn ‘Abbas and other scholars said, “False
testimony is one of the worst of the major sins, and such is the
case with hiding the true testimony. This is why Allah said,
4 For he who hides it, surely, his heart is sinful
As-Suddi commented, “Meaning he is a sinner in his
heart.”* 21
This is similar to Allah’s statement,
-J 4 4 U ^
iWe shall not hide testimony of Allah, for then indeed we
should be of the sinful } (5:106].
Allah said,
f if- fS
lyb ojj ol
±4\ *3
fez "% Up if <ili f oj, otpVb
4 o «*■ & Si' ijj* 9
<0 yow who believe! Stand out firmly for justice, as witnesses
to Allah, even though it be against yourselves, or your parents,
or your kin, be he rich or poor, Allah is a better Protector to
both (than you). So follow not the lusts (of your hearts), lest
you avoid justice; and if you distort your witness or refuse to
give it, verily, Allah is Ever Well-Acquainted with what you
do> [4:135]
and in this Ayah (2:283] He said,
111 Ahmad 5:13, Abu Dawud 3:822, Tuhfat Al-Ahwadhi 4:482, An-
Nasal in Al-Kubru 3 :41 1 , Ibn Majah 2 :802 .
121 At-Jabari 6:100.
96
Tafsir Ibn Kathir
iUf 'o&z tL % p: »i3j£ k^hi ^y
$And conceal not the evidence, for he who hides it, surely, his
heart is sinful. And Allah is All-Knower of what you do.y
'<it 4 * f p=Lp\ ii u ijlj jij 4 Cj oJ2£l' 4 li <2^
4 /A_J * A ^T CB* «*>' J *t£li jV» _J *L£j /vJ
4284. To Allah belongs all that is in the heavens and all that is
on the earth, and whether you disclose what is in yourselves or
conceal it, Allah will call you to account for it. Then He
forgives whom He wills and punishes whom He wills. And
Allah is able to do all things. y
Would the Servants be Accountable for What They
Conceal in Their Hearts?
Allah states that His is the kingship of the heavens and
earth and of what and whoever is on or between them, that
He has perfect watch over them. No apparent matter or secret
that the heart conceals is ever a secret to Him, however minor
it is. Allah also states that He will hold His servants
accountable for what they do and what they conceal in their
hearts. In similar statements, Allah said,
1 (•‘-y
^ X j£=» &
iSay (O Multammad : "Whether you hide what is in your
breasts or reveal it, Allah knows it, and He knows what is in
the heavens and what is in the earth. And Allah is able to do
all things y [3:29], and,
iHe knows the secret and that which is yet more hidden. y
There are many other Ayat on this subject. In this Ayah
[2:284], Allah states that He has knowledge of what the hearts
conceal, and consequently, He will hold the creation
accountable for whatever is in their hearts. This is why when
this Ayah was revealed, it was hard on the Companions, since
out of their strong faith and conviction, they were afraid that
97
Surah 2. Al-Baqarah ( Part-3 )
such reckoning would diminish their good deeds.
Imam Ahmad recorded that Abu Hurayrah said, “When
* (Xu-Wj A '4 t* ij-uj jjj 4 4 U
J^=* £ ii'S its £ 4-iSS fs >JS
4To Allah belongs all that is in the heavens and all that is on
the earth, and whether you disclose what is in yourselves or
conceal it, Allah ivill call you to account far it. Then He
forgives whom He zvills and punishes whom He wills. And
Allah is able to do all things}
was revealed to the Messenger of Allah jg, it was very hard
for the Companions of the Messenger s^. The Companions
came to the Messenger and fell to their knees saying, ‘O
Messenger of Allah! We were asked to perform what we can
bear of deeds: the prayer, the fast, Jihad and charity. However,
this Ayah was revealed to you, and we cannot bear it.’ The
Messenger of Allah jg said,
j? jit Jli US' \jljc jt jjjyju
* Do you want to repeat what the People of the Two Scriptures
before you said, that is, 'We hear and we disobey?' Rather, say,
‘We hear and toe obey, and we seek Your forgiveness, O our
Lord, and the Return is to You .»
When the people accepted this statement and their tongues
recited it, Allah sent down afterwards,
• jy 'ifal fat <>*'* 'fa oyfafafaj ‘<jj ot
4 ™. faxi\j Cfa cTii\Jue- Lijjtj tlLi. 'jJVSjj Vi jfa' oft YjC
4The Messenger believes in what has been sent down to him from
his Lord, and (so do)the believers. Each one believes in Allah,
His Angels, His Books, and His Messengers. (They say,) "We
make no distinction between one another of His Messengers " -
and they say, "We hear, and we obey. (We seek ) Your
forgiveness, our Lord, and to You is the return (of all)."}
When they did that, Allah abrogated the Ayah [2:284] and
sent down the Ayah,
98
Tafsir Ibn Kathtr
o). V C.j e. ' . U ^c -j C 4^ U \-|J * -j l — jj iil - ‘f'j
4&LZ ■}■
$ Allah burdens not a person beyond his scope. He gets reiuard
far that (good) which he has earned, and he is punislied far that
(evil) which he has earned. ” Our Lord! Punish us not if we
forget or fall into error."} until the end.” 111
Muslim recorded it with the wording; “When they did that,
Allah abrogated it [2:284] and sent down,
4 v Cj ^3 3S 3T c O yi 3 if J&i
iS 13
4 Allah burdens not a person beyond his scope. He gets reivard
far that (good) which he has earned, and he is punished far that
(evil) which he has earned. " Our Lord! Punish us not if we
forget or fall into error”.}
Allah said, ‘I shall (accept your supplication),’
^ULi
3 (S % £££
4"0ur Lord! Lay not on us a burden like that which You did
lay on those before us (Jeivs and Christians)”}
Allah said, ‘I shall (accept your supplication),’
03^3 **; %}
4”0ur Lord! Put not on us a burden greater than we have
strength to bear.”}
Allah said, 1 shall (accept your supplication),’
CJji 3 t^fj ii)ii ; & ±i\j}
4" Pardon us and grant us forgiveness. Have mercy on us. You
are our Mawla (Supporter and Protector) and give us victory
over the disbelieving people.”}
Allah said, 1 shall.’ ” 12 '
Imam Ahmad recorded that Mujahid said, “I saw Ibn ‘Abbas
and said to him, ‘O Abu Abbas! I was with Ibn ‘Umar, and he
111 Ahmad 2:412.
Muslim 1:115.
99
Siirah 2 . Al-Baqarah ( Part- 3 )
read this Ayah and cried.’ He asked, Which Ayah?’ I said,
^ '4 L* ijil;
‘$And whether you disclose zohat is in yourselves or conceal
it.y
Ibn ‘Abbas said, When this Ayah was revealed, it was very
hard on the Companions of the Messenger of Allah ag and
worried them tremendously. They said: O Messenger of Allah!
We know that we would be punished according to our
statements and our actions, but as for what occurs in our
hearts, we do not control what is in them.’ The Messenger of
Allah ^ said,
a I » l « o .. : \ jl
« Say , 'We hear and toe obey
They said, We hear and we obey.’ Thereafter, this Ayah
abrogated the previous Ayah,
iThe Messenger believes in what has been sent doivn to him
from his Lord , and (so do) the believers. Each one believes in
Allah}, until,
c licr c ^ tjcj vi iii r iif i v>
iAIIdh burdens not a person beyond his scope. He gets reivard
for that (good) which he has earned, and he is punished for that
(evil) which he has earned.}
Therefore, they were pardoned what happens in their hearts,
and were held accountable only for their actions.’”* 1 *
The Group recorded that Abu Hurayrah said that the
Messenger of Allah sg said,
j\ ^ i ■*4
i:
- . l
"Allah has pardoned my Ummah for ivhat they say to
themselves, as long as they do not utter it or act on tf.»* 2 ’
[1 * Ahmad 1 :332.
* 2 * Fath Al-Bari 9:300, Muslim 1 :1 17, Abu Dawud 2:657, Tuhfat Al-
Ahwadhi 4:361 , An-Nasal 6:156, Ibn Majah 1 :658.
100
Tafoir tbn Kathir
The Two Sahihs recorded that Abu Hurayrah said that the
Messenger of Allah jg said,
lilj liili U fo&s 'fi jillj lij :i)l Jli'
1 1 t& j^S\j IfLp j Li i U l
“Allah said (to His angels), "If My servant intmds to commit
an evil deed, do not record it as such for him, and if he
commits it, write it for him as one evil deed. If he intends to
perform a good deed, but did not perform it, then write it for
him as one good deed, and if he performs it, write it for him as
ten good deeds . "» [11
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4285. The Messenger believes in what has been sent down to
him from his Lord, and (so do) the believers. Each one believes
in Allah, His Angels, His Books, and His Messengers. (They
say,) "We make no distinction between one another of His
Messengers" - and they say, "We hear, and we obey. (We
seek) Your forgiveness, our Lord, and to You is the return (of
all).")
i286. Allah burdens not a person beyond his scope. He gets
reward for that (good) which he has earned, and he is punished
for that (evil) which he has earned. “Our Lord! Punish us not
if we forget or fall into error, our Lord! Lay not on us a burden
like that which You did lay on those before us (Jews and
Christians); our Lord! Put not on us a burden greater than we
have strength to bear. Pardon us and grant us forgiveness.
Have mercy on us. You are our Mawld (Patron, Supporter and
Protector) and give us victory over the disbelieving people.")
m Fath Al-B&ri 13 :473, Muslim 1:117.
101
Surah 2 . Al-Baqarah ( Part-3 )
The Hadiihs on the Virtue of These Two Ayat, May Allah
Benefit Us by Them
Al-Bukhari recorded that Abu Mas'ud said that the
Messenger of Allah jg said,
lillJ ^ ij£)\ Ir*"
« Whoever recites the last tzvo Ayat in Surat Al-Baqarah at
night, they ivill suffice for him.” 1 11
The rest of the six also recorded similar wording for this
Hadith.' 2 ’ The Two Sahihs recorded this Hadith using various
chains of narration, 13 ' and Imam Ahmad also recorded it.' 4 ’
Muslim recorded that ‘Abdullah said, “When the Messenger
of Allah 3g§ went on the Isra journey, he ascended to the Sidrat
Al-Muntaha ' s ' in the sixth heaven, where whatever ascends
from the earth ends at, and whatever descends from above it
ends at.
iWheti that covered the lote tree which did cover it!} [53:16]
meaning, a mat made of gold.
The Messenger of Allah jg was then given three things: the
five prayers, the last Ayat in Surat Al-Baqarah and forgiveness
for whoever did not associate anything or anyone with Allah
from his Ifmmah.”’ 6 ’
Earlier we mentioned the Hadith regarding the virtues of
Surat Al-Fatihah from Ibn ‘Abbas which stated, “While the
Messenger of Allah jg was with Jibril, he heard a noise from
above. Jibfil lifted his sight to the sky and said, This is a door
that was opened just now in heaven, and it was never opened
before.’ An angel came down through the door to the Prophet
and said, “Receive the good news of two lights that you have
m Fath Al-Bari 8 :672 .
' 2 ' Muslim 1:555, Abu Dawud 2:118, Tuhfat Al-Ahwadhi 8 : 188, An-
Nas&l in Al-Kubr& 5 : 14 , Ibn Majah 1 :435 .
■ 3| Fath Al-Bari 8 :7 12 , 7 :369 , Muslim 1 :554 .
' 4 ' Ahmad 4:118.
' 5 ' Lote-tree of the utmost boundary, beyond which none can pass.
161 Muslim 1:157.
202
Tafslr Ibn Kathir
been given and which no Prophet before you was given: the
Opener of the Book (Al-Fatihah) and the last Ayat in Surat Al-
Baqarah. You will not read a letter of them, but you will be
granted its benefit.’” This Hadlth was collected by Muslim and
An-Nasa’i, 1 11 and this is the wording collected by An-Nasal.
The Tafsir of the Last Two Ayat of Surat Al-Baqarah
Allah said,
it . > i - '\ s'-
aV— j
&
iEach one believes in Allah, His Angels, His Books, and His
Messengers. (They say,) "We make no distinction between one
another of His Messengers . "$>
Therefore, each of the believers believes that Allah is the One
and Only and the Sustainer, there is no deity worthy of
worship except Him and there is no Lord except Him. The
believers also believe in all Allah’s Prophets and Messengers,
in the Books that were revealed from heaven to the
Messengers and Prophets, who are indeed the servants of
Allah. Further, the believers do not differentiate between any
of the Prophets, such as, believing in some of them and
rejecting others. Rather, all of Allah’s Prophets and Messengers
are, to the believers, truthful, righteous, and they were each
guided to the path of righteousness, even when some of them
bring what abrogates the Law of some others by Allah’s leave.
Later on, the Law of Muhammad, the Final Prophet and
Messenger from Allah, abrogated all the laws of the Prophets
before him. So the Last Hour will commence while
Muhammad’s Law remains the only valid Law, and all the
while a group of his Ummah will always be on the path of
truth, apparent and dominant. Allah’s statement,
4 Lutlj LlLL
iAnd they say, "I'Ve hear, and we obey"} means, we heard Your
statement, O our Lord, comprehended and implemented it, and
adhered to its implications.
4 (We seek) Your forgiveness, our Lord ^ contains a plea and
Muslim 1 :554, An-Nasa’i in Al-Kubra 5:12.
103
Surah 2 . Al-Ba q arah ( Part-3 )
supplication for Allah’s forgiveness, mercy and kindness.
Allah’s statement,
4^j -fy C_i r 'it v}
iAllah burdens not a person beyond his scope} means, Allah does
not ask a soul what is beyond its ability. This only
demonstrates Allah’s kindness, compassion and generosity
towards His creation. This Ayah is the Ayah that abrogated the
Ayah that worried the Companions, that is, Allah’s statement,
4 • A -** 3 A "4 U ' jjI ;
4And ivltether you disclose what is in yourselves or conceal it,
Allah zoill call you to account for it.}
This indicates that although Allah will question His servants
and judge them, He will only punish for what one is able to
protect himself from. As for what one cannot protect himself
from, such as what one says to himself - or passing thoughts
- they will not be punished for that. We should state here that
to dislike the evil thoughts that cross one’s mind is a part of
faith. Allah said next,
4iZ% £<^}
4He gets reioard for that ivltich he has earned} of good,
4 £ ty&j}
4And he is punished for that which he has earned} of evil, that is,
concerning the acts that one is responsible for.
Allah then said, [mentioning what the believers said] while
directing His servants to supplicate to Him, all the while
promising them that He will answer their supplication:
4"Our Lord! Push us not if we forget or fall into error,"}
meaning, “If we forgot an obligation or fell into a prohibition,
or made an error while ignorant of its ruling.” We mentioned
the Hadith by Abu Hurayrah, that Muslim collected, wherein
Allah said, “I shall (accept your supplication).”* 11 There is also
the Hadith by Ibn ‘Abbas that Allah said, “I did (accept your
hi
Muslim 1:115.
104
Tafsir Ibn Kathir
supplication).”* 1 ’
4^* ij^- /oi^» ViJ* J-io Yj
4 Our Lord! Lay not on us a burden like that which You did lay
on those before us (fews and Christians) ,}
means, “Even if we were able to perform them, do not require
us to perform the difficult deeds as You required the previous
nations before us, such as the burdens that were placed on
them. You sent Your Prophet Muhammad sg, the Prophet of
mercy, to abrogate these burdens through the Law that You
revealed to him, the Hanifi (Islamic Monotheism), easy religion.”
Muslim recorded that Abu Hurayrah said that the Messenger of
Allah jg said that Allah said, “I shall (accept your
supplication). ”’ 2 ’ Ibn ‘Abbas narrated that the Messenger of
Allah jg said that Allah said, “I did (accept your
supplication).”* 3 ’ There is the Hadith recorded through various
chains of narration that the Messenger of Allah sg said,
«I ivas sent with the easy Hanifiyyah wayjW
i** Q ijUi 'Z £ H&g ■Zj (%,}
iOur Lord! Put not on us a burden greater than roe have
strength to bear}
of obligations, hardships and afflictions, do not make us bear
what we cannot bear of this.
4-* u C C&m Vj ££}
iOur Lord! Pul not on us a burden greater than we have
strength to bear.}
We mentioned that Allah said, “I shall (accept your
supplication)”* 5 ’ in one narration, and, “I did (accept your
supplication),” in another narration.
* J ’ Muslim 1 :1 16.
* 2 ’ Muslim 1 : 1 15 .
* 3 ’ Muslim 1 :116.
* 4 ’ Ahmad 5:266, 6:116,233. These are references for similar
wordings . The first is also recorded by Al-Humaydi , see As-Sahihah
1829,2924.
* 5 ’ Ibn Abi Hatim 3:1235.
Surah 2. Al-Baqarah (Part-3)
105
i'Ck Jl&\
iPardon us meaning, between us and You regarding what You
know of our shortcomings and errors.
iAnd grant us forgiveness $> concerning what is between us and
Your servants. So do not expose our errors and evil deeds to them.
iHave mere y on us} in what will come thereafter. Therefore, do
not allow us to fall into another error. They say that those who
commit error need three things: Allah’s forgiveness for what is
between Him and them, that He conceals these errors from His
other servants, and thus does not expose them before the
servants, and that He grants them immunity from further
error.” We mentioned before that Allah answered these pleas, “I
shall,” in one narration and, “I did,” in another narration.
&
^Yow are our Mawld ^ meaning. You are our supporter and
helper, our trust is in You, You are sought for each and every
type of help and our total reliance is on You. There is no power
or strength except from You.
sji
iAnd give us victory over the disbelieving people ^
those who rejected Your religion, denied Your Oneness,
refused the Message of Your Prophet jg, worshipped other than
You and associated others in Your worship. Give us victory and
make us prevail above them in this and the Hereafter. Allah
said, “I shall,” in one narration, and, “I did,” in the Hadith that
Muslim collected from Ibn ‘Abbas.
Further, Ibn Jarir recorded that Abu Ishaq said that
whenever Mu‘adh would finish reciting this Surah,
iAnd give us victory over the disbelieving people}, he would say
“Amin.” 1 ' 1
m
At-Tabari 6 : 1 46 .
Surah 3. Al 'Imran (Part-3
107
The Tafsir of Surah Al * Imran
(Chapter 3)
Surah Al ‘Imran was
reveal :d in A 1 -
Madlnah, as evident
by the fact that the
first eighty-three Ayat
in it relate to the
delegation from
Najran that arrived in
Al-Madlnah on the
ninth year of Hijrah
(632 CE). We will
elaborate on this
subject when we
explain the Ayah
about the Mubahalah
[3:61] in this Surah,
Allah willing. We
should also state that
we mentioned the
virtues of Surah Al
‘Imran along with the
virtues of Surat Al-
Baqara h in the
beginning of the
Tafsir of Surat Al-
Baqarah.
g. c# 0 gJi 1 S£ii Jig £ I ill j* iJj V at
M J oUyi' ifii Ji irt
.i f . » ' >■{' » <
® ''■■■?!> •<**5' JJ •**!> V'-**
</n t/ie Name o/ Allah, the Most Gracious, the Most Merciful}
41. Alif-Lam-Mim .}
42. Allah! None has the right to be worshipped but He, the
2 OS
Tafsir Ibn Kathir
Ever Living, the One Wfzo sustains and protects all that
exists.}
43. It is He Who has sent down the Book to you zoith truth,
confirming what came before it. And He sent down the Tawrdh
and the Injil ,}
44. Aforetime, as a guidance to mankind. And He sent down
the criterion. Truly, those who disbelieve in the Ayat of Allah,
for them there is a severe torment; and Allah is All-Mighty,
All-Able of Retribution .}
We mentioned the Hadith in the Tafsir of Ayat Al-Kursi
[2:255] that mentions that Allah’s Greatest Name is contained
in these two Ayat,
tfii *}[ H
4Alldlt! None has the right to be worshipped but He, the Ever
Living, the One Wlw sustains and protects all that exists } and,
4 . (iP 1 V <i! ; j ~
4Alif-Ldm-Mim . Allah! None has the right to be zoorshipped
but He, the Ever Living, the One Wlto sustains and protects all
that exists .}
We also explained the Tafsir of,
4^}
4Alif-Lam-Mim} in the beginning of Surat Al-Baqarah, and the
meaning of,
'fi Vt, "V
4Alldh! La ilaha ilia Huwa, Al-Hayyul-Qayyum }
in the Tafsir of Ayat Al-Kursi. Allah’s statement,
4 && C&J' %}
4lt is He Who has sent down the Book to you with truth,}
means, revealed the Qur’an to you, O Muhammad, in truth,
meaning there is no doubt or suspicion that it is revealed from
Allah. Verily, Allah revealed the Qur’an with His knowledge,
and the angels testify to this fact, Allah is sufficient as a
Witness. Allah’s statement,
Surah 3 . Al 'Imran (Part-3)
109
^Aj
4 Confirming what came before it)> means, from the previous
divinely revealed Books, sent to the servants and Prophets of
Allah. These Books testify to the truth of the Qur’an, and the
Qur’an also testifies to the truth these Books contained,
including the news and glad tidings of Muhammad’s
prophethood and the revelation of the Glorious Qur’an.
Allah said,
4And He sent dawn the Tawrah > to Musa (Musa) son of Imran,
4 And the Inji!$, to Isa, son of Mary,
4 & Jit
^Aforetime} meaning, before the Qur’an was revealed,
4As a guidance to mankind > in their time.
it&s m
4 And He sent down the criterion £
which is the distinction between misguidance, falsehood and
deviation on one hand, and guidance, truth and piety on the
other hand. This is because of the indications, signs, plain
evidences and clear proofs that it contains, and because of its
explanations, clarifications, etc.
Allah’s statement,
\xf& 0 ^
4Truly, those who disbelieve in the Aydt of Allah >
means they denied, refused and unjustly rejected them,
4For them there is a severe torment } on the Day of Resurrection,
no
Tafsir Ibti Katlur
4!df
iAnd Allah is All-Mighty } meaning, His grandeur is invincible
and His sovereignty is infinite.
i. All-Able of Retribution .} from those who reject His Ayat and
defy His honorable Messengers and great Prophets.
-iVyV' j yS& ji a j Vj Jfjii 4 V <i'
4 i VI V itS U?"
<5. Truly, nothing is hidden from Allah, in the earth or in the
heaven.}
A6. He it is Who shapes you in the ivontbs as He ivills. None
has the right to be worshipped but He, the Almighty, the All-
Wise.}
Allah states that He has perfect knowledge in the heavens
and earth and that nothing in them is hidden from His watch.
o iff ‘ j ifjjl
iHe it is Who shapes you in the wombs as He wills.} meaning, He
creates you in the wombs as He wills, whether male or female,
handsome or otherwise, happy or miserable.
^ s> 3 > Vf
4 La ilaha ilia Huwa (none has the right to be worshipped but
He), the Almighhj, the All-Wise.}
meaning, He is the Creator and thus is the only deity worthy
of worship, without partners, and His is the perfect might,
wisdom and decision. This Ayah refers to the fact that Isa,
son of Mary, is a created servant, just as Allah created the
rest of mankind. Allah created 'Isa in the womb (of his mother)
and shaped him as He willed. Therefore, how could Isa be
divine, as the Christians, may Allah’s curses descend on them,
claim? 'Isa was created in the womb and his creation changed
from stage to stage, just as Allah said,
iHe creates you in the ivontbs of your mothers, creation after
creation in three veils of darkness .} [39:6].
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47. It is He Who has sent down to you the Book. In it are
verses that are entirely clear, they are the foundations of the
Book; and others not entirely clear. So as for those in whose
hearts there is a deviation (from the truth) they follow (only)
that which is not entirely clear thereof, seeking Al-Fitnah, and
seeking its Ta’ioil, but none knows its Ta'zvil except Allalt. And
those who are firmly grounded in knowledge say : "We believe
in it; all of it is from our Lord." And none receive admonition
except men of understanding .}
48 . (They say) : "Our Lord! Let not our hearts deviate (from
the truth) after You have guided us, and grant us mercy from
You. Truly, You are the Bestower ."}
49. "Our Lord! Verily, it is You Who will gather mankind
together on the Day about which there is no doubt. Verily,
Allah never breaks His Promise."}
The Mutashabihat and Muhkamat Ayat
Allah states that in the Qur’an, there are Ayat that are
Muhkamat, entirely clear and plain, and these are the
foundations of the Book which are plain for everyone. And
there are Ayat in the Qur’an that are Mutashabihat not
entirely clear for many, or some people. So those who refer to
the Muhkam Ayat to understand the Mutashabih Ayat, will
have acquired the correct guidance, and vice versa. This is
why Allah said,
44&\ % Ik}
4They are the foundations of the Book}, meaning, they are the
basis of the Qur’an, and should be referred to for clarification,
when warranted,
112
Tafstr Ibn Kathir
4 And others not entirely clear £ as they have several meanings,
some that agree with the Muhkam and some that carry other
literal indications, although these meaning might not be desired.
The Muhkamat are the Aydt that explain the abrogating
rulings, the allowed, prohibited, laws, limits, obligations and
rulings that should be believed in and implemented. As for the
Mutashabihat Ayat they include the abrogated Ayat, parables,
oaths, and what should be believed in, but not implemented.
Muhammad bin Ishaq bin Yasar commented on,
cSX. iL}
ihi it are verses that are entirely clear} as “Containing proof of
the Lord, immunity for the servants and a refutation of
opponents and of falsehood. They cannot be changed or altered
from what they were meant for.” He also said, “As for the
unclear Ayat, they can (but must not) be altered and changed,
and this is a test from Allah to the servants, just as He tested
them with the allowed and prohibited things. So these Aydt
must not be altered to imply a false meaning or be distorted
from the truth.”
Therefore, Allah said,
iSo as for those in whose hearts there is a deviation} meaning, those
who are misguided and deviate from truth to falsehood,
4-lii U
ithey follow that which is not entirely clear thereof} meaning, they
refer to the Mutashdbih, because they are able to alter its
meanings to conform with their false interpretation since the
wordings of the Mutashabihat encompass such a wide area of
meanings. As for the Muhkam Aydt, they cannot be altered
because they are clear and, thus, constitute unequivocal proof
against the misguided people. This is why Allah said,
filial &#}
^seeking Al-Fitnah} meaning, they seek to misguide their
following by pretending to prove their innovation by relying on
Surah 3 . Al 'Imran (Part-3)
113
the Qur’an - the Mutashabih of it - but, this is proof against
and not for them. For instance, Christians might claim that
[Isa is divine because] the Qur’an states that he is Ruhullah
and His Word, which He gave to Mary, all the while ignoring
Allah’s statements,
4 & C2S & % ji
4 He [‘Isa) was not more than a servant. We granted Our favor
to him.} [43:59], and,
iVerily, the likeness of 'Isa before Allah is the likeness of
Adam. He created him from dust, then (He) said to him: "Be!”
and he was.} [3:59].
There are other Ayat that clearly assert that Isa is but one
of Allah’s creatures and that he is the servant and Messenger
of Allah, among other Messengers.
Allah’s statement,
4 ifeilj}
4 And seeking for its Ta’wil,} to alter them as they desire. Imam
Ahmad recorded that ‘A’ishah said, “The Messenger of Allah jg
recited,
41 1 is He Who has sent down to you the Book. In it are verses
that are entirely clear, they are the foundations of the Book; and
others not entirely clear,}, until,
4Men of understanding} and he said,
vWlwn you see those who argue in it (using the Mutashdbihdt) ,
then they are those whom Allah meant. Therefore, beware of
f/iem.i”* 1 ’
Al-Bukhari recorded a similar Hadith in the Tafstr of this
Ahmad 6:48.
224
Tafsir Ibn Kathir
Ayah [3:7], as did Muslim in the book of Qadar (the Divine
Will) in his Sahih, and Abu Dawud in the Sunnah section of
his Sunan, from ‘A’ishah; “The Messenger of Allah recited
this Ayah,
/ f •'f, \ , f, » ✓ ** - */ X // /■' » ✓ Jt V
^ dLlc. Jjji ifjjl y
4/f is He W/io /ms sen/ down to you the Book, in it are verses
that are entirely clear, $ until,
«M'vi yj* vj
4Aw/ none receive admonition except men of understanding
He then said,
*JLtj L* ^jjJl lili®
*When you see those who follow what is not so clear of the
Qur’an, then the y are those whom Allah described, so beware of
f/iem.D”* 1 *
This is the wording recorded by Al-Bukhari.
Only Allah Knows the True Ta*wU (Interpretation) of the
Mutashabihat
Allah said,
4% % 4 at- pu Cj}
4But none knows its Ta'ioil except Allah. $
Similarly, as preceded in what has been reported from Ibn
‘Abbas, “ Tafsir is of four types: Tafsir that the Arabs know in
their language; Tafsir that no one is excused of being
ignorant of; Tafsir that the scholars know; and Tafsir that
only Allah knows.”* 2 * Scholars of Qur’an recitation have
different opinions about pausing at Allah’s Name in this Ayah.
This stop was reported from ‘A’ishah, ‘Urwah, Abu Ash-
Sha'tha’ and Abu Nahlk.
Some pause after reciting,
4 ^
111 Fath Al-Bari 8 :57 , Muslim 4 :2053 , Abu Dawud 5 :6 .
(21
At-Tabari 1:75. This report is from a disconnected chain of
narrators .
115
Surah 3 . Al ‘Imran (Part-3
iAnd those who are firmly grounded in knowledge}
saying that the Qur’an does not address the people with what
they cannot understand. Ibn Abi Najlh said that Mujahid said
that Ibn ‘Abbas said, “I am among those who are firmly
grounded in its Ta’wil interpretation.”' 11 The Messenger of
Allah jfe supplicated for the benefit of Ibn ‘Abbas,
« ill*-} J iiif
«0 Allah! Bestow on him knowledge in the religion and teach
him the Ta'ivil (interpretation)
Ta’wil has two meanings in the Qur’an, the true reality of
things, and what they will turn out to be. For instance, Allah
said,
ijA 4
iAnd he said : "O my father! This is the Ta'wfl of my dream
aforetime!” .} [12:100], and,
iAivait they just for it's Ta'wil? On the Day (Day of
Resurrection) it's Ta'wil is finally fid filled.} (7:53)
refers to the true reality of Resurrection that they were told
about. If this is the meaning desired in the Ayah above [3:7],
then pausing after reciting Allah’s Name is warranted, because
only Allah knows the true reality of things. In this case, Allah’s
statement,
iAnd those who are firmly grounded in knowledge }
is connected to His statement,
4 ->, &’♦ 4^4
i$ay: 'We believe in it”} If the word Ta’wil means the second
At-Tabari 6:203. Editor’s note; This report is not authentic, and its
meaning contradicts the authentic narration from him that he
recited the Ayah; “None knows its interpretation except Allah, and
the firmly grounded [yaqul] say.” This is recorded by At-Tabari
6 :203, and its chain of narrators meets the criteria of Al-Bukhari.
Fath Al-Bari 1 :205 .
[21
116 Tafslr Ibn Kathir
meaning, that is, explaining and describing, such as what Allah
said,
4 (They said): “ Inform us of the Ta'wit of this"}
meaning its explanation, then pausing after reciting,
AAttd those who are firmly grounded in knmoledge }
is warranted. This is because the scholars have general
knowledge in, and understand what they were addressed with,
even though they do not have knowledge of the true reality of
things. Therefore, Allah’s statement,
4- a &'* '&}
isay: "We believe in it”} describes the conduct of the scholars.
Similarly, Allah said,
liS Jiy fcj}
A And your Lord comes, and the angels, in roivs.} [89:22]
means, your Lord will come, and the angels will come in rows.
Allah’s statement that the knowledgeable people proclaim,
&'• Sjju}
}We believe in it} means, they believe in the Mutashabih.
iall of it is from our Lord} meaning, both the Muhkam and the
Mutashabih are true and authentic, and each one of them
testifies to the truth of the other. This is because they both are
from Allah and nothing that comes from Allah is ever met by
contradiction or discrepancy. Allah said,
4 biL'U *j ijjiji «il xx. j* f' } "$•}
}Do they not then consider the Qur’an carefully? Had it been
from other than Allah, they would surely have found therein
many a contradiction .} (4:82).
Allah said in his Ayah [3:7],
/ ***# # J j i j i
b>ji
227
Surah 3. Al 'Imran (Part-3)
iAtid none receive admonition except men of understanding .}
meaning, those who have good minds and sound
comprehension, understand, contemplate and comprehend the
meaning in the correct manner. Further, Ibn Al-Mundhir
recorded in his Tafslr that Nafi‘ bin Yazld said, “Those firmly
grounded in knowledge are those who are modest for Allah’s
sake, humbly seek His pleasure, and do not exaggerate
regarding those above them, or belittle those below them.”
Allah said that they supplicate to their Lord,
jZ fj ' i £)}
iOur Lord! Let not our hearts deviate (from the truth) after
You have guided us.}
meaning, “Do not deviate our hearts from the guidance after
You allowed them to acquire it. Do not make us like those
who have wickedness in their hearts, those who follow the
Mutashabih in the Qur’an. Rather, make us remain firmly on
Your straight path and true religion.”
iAttd grant us from Ladunka} meaning, from You,
iMera /} with which You make our hearts firm, and increase in
our Faith and certainty,
iTruly, You are the Bestower >
Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah
said that the Prophet jfe; used to supplicate,
• •ILji i ji-aJl vl.Ui
'0 You Who changes the hearts, make my heart firm on Your
religion. »
He then recited,
4 .I-’-"., ^ » ''i + s »* * mS ** »** ***** » ' r-' ^ / *£*\.
. A .vUjJl tAlil dl)j] U yjk) JOu Lyi
i"0ur Lord! Let not our hearts deviate (from the truth) after
You have guided us, and grant us mercy from You. Truly,
118
Tafoir Ibti Kathir
J
m&m ©up
J'*-. 1 ^ > _'t *A\
^jiAu\^-4> \s&\Ljj>5S'^4l^j* <L/jj !j Oy^j
CA^ss-ii Op jL^'o-'V ^ clll.'^^Jtr— >L jj
J&
You are the
Bestoiver .'V 1 *
The Ayah continues,
yjj cs^i c?^- t4s^
4»r} Cjj
4M'j lj\4l ' 1) S- ^ -~
^jyi d& ;g
*'^L^V^'4^u^Ch$ ^ ^uVl
„ v/ *" r ' > * / ''r>/ ✓ x ?>/
» <' • - ^ ^ ,f - -f t^>’".Y\
j-p ' ys->' mI-aJj (*==«J\> Cr^j^i jl
3j ^k « jr^yj v ' L$lk (jj dy»«3
jU- jC Ajjlj <il,
JM .- 7 -
i”Our Lord! Verily, it
is You Who ivill gather
mankind together on the
Day about which there
is no doubt”}
meaning, they say in
their supplication: O
our Lord! You will
gather Your creation
on the Day of Return,
judge between them
and decide over what
they disputed about.
Thereafter, You will
reward or punish
each according to the
deeds they did in this
life.
jyj (*i »)' cA »-*-<$ Y> >+!y! ^4-^- J byS* ^1/^'"
-* ^ >»*■» { -?■? ** ,?fo ■'••'•. *
<fl'j (•f:ji , -k ad' 'jOO y-4^. * ja Jl* wiA£
.. • . < >
\jU>
4 ; " ’
^20. Verily, those who disbelieve, neither their properties nor
their offspring will avail than whatsoever against Allah ; and it
is they who will be fuel of the Fire.}
ill. Like the behavior of the people of Fir' axon and those before
them; they belied Our Aydt. So Allah punished than for their
sins. And Allah is severe in punishment.}
Ibn Abi Hatim 2 :84 , At -Tabari 6 :2 1 3 .
Surah 3. Al ' Imran ( Part-3 )
119
On the Day of Resurrection, No Wealth or Offspring
Shall Avail
Allah states that the disbelievers shall be fuel for the Fire,
4 ’* • AiJilll p-rJ-i* 4 if
Day luhcn their excuses zoill be of tto profit to
wrongdoers . Theirs will be the curse, and theirs will be the evil
abode (i.e. painful torment in Hell-fire).) [40:52].
Further, what they were granted in this life of wealth and
offspring shall not avail them with Allah, or save them from
His punishment and severe torment. Similarly, Allah said.
4 IJt (4 -44. 'J j
T Ojjtp ,4-^'
^So let not their wealth nor their children amaze you; in reality
Allah's plan is to punish them with these things in the life of
this world, and that their souls shall depart (die) while they are
disbelievers.) [9:55], and,
ZWe* 4 & tS 4 * &%
iLet not the free disposal (and affluence) of the disbelievers
throughout the land deceive you. A brief enjoyment ; then, their
ultimate abode is Hell; and worst indeed is that place for rest.)
[3:196, 197].
Allah said in this Ayah [3:10],
< 1 k)
iVerily, those who disbelieve) meaning, disbelieved in Allah’s
Ayat, denied His Messengers, defied His Books and did not
benefit from His revelation to His Prophets,
iNeither their properties nor their offspring will avail them
whatsoever against Allalt; and it is they who will be fuel of the
Fire.)
meaning, they will be the wood with which the Fire is kindled
and fed. Similarly, Allah said,
220
Tafsir Ibn Kathir
-7 > ' i''-' 'Si 1 .
J* iJJ-U_-*o Uj
4 Certainly you (disbelievers) and that which you are
worshipping now besides Allah, are (but) fuel far Hell!}
[21:98].
Allah said next,
4o£i Ji*
iLike the Da’b of the people of Fira'wn .} Ad-Dahhak said that Ibn
‘Abbas said that the Ayah means, “Like the behavior of the
people of Fir'awn.”* 1 ’ This is the same Tafsir of ‘Ikrimah,
Mujahid, Abu Malik, Ad-Dahhak, and others. Other scholars
said that the Ayah means, “Like the practice, conduct, likeness
of the people of Fir'awn.”* 21 These meanings are all plausible,
for the Da’b means practice, behavior, tradition and habit. The
Ayah indicates that the disbelievers will not benefit from then-
wealth or offspring. Rather, they will perish and be punished.
This is the same end the people of Fir'awn and the previous
nations met, those who rejected the Messengers, the Ayat, and
proofs of Allah that they were sent with.
ia-i ’•>&}
iAnd Allah is severe in punishment.} meaning, His punishment is
severe and His torment is painful. None can escape Allah’s
grasp, nor does anything escape His knowledge. Allah does
what He wills and prevails over all things, it is He to Whom
everything is humbled and there is no deity worthy of worship,
nor any Lord except Him.
• ."T ' ' ^ . t , if / -*
4 Sf. j .’Cy Vi . ys\ »js-J ili i i>* <•!>
422. Say to those who disbelieve: " You will be defeated and
gathered together to Hell, and worst indeed is that place of
rest.”}
111 At-Tabari 6:224.
,2) Ibn Abi Hatim 2 :92 .
121
Surah 3. Al 'Imran ( Part-3 )
il3. There has already been a sign for you in the tioo armies
that met. One was fighting in the cause of Allah, and as for the
other, in disbelief. They saw them with their own eyes trvice
their number. And Alldh supports with His aid lohom He ivills.
Verily, in this is a lesson for those zoho understand
Threatening the Jews With Defeat and Encouraging
Them to Learn a Lesson From the Battle of Badr
Allah commanded the Prophet Muhammad to proclaim to
the disbelievers,
4 You will be defeated ^ in this life,
4And gathered together ^ on the Day of Resurrection,
^ &
4 to Hell, and worst indeed is that place of rest 4
Muhammad bin Ishaq bin Yasar recorded that ‘Asim bin
“Umar bin Qatadah said that when the Messenger of Allah jg
gained victory in the battle of Badr and went back to Al-
Madlnah, he gathered the Jews in the marketplace of Bani
Qaynuqa‘.
Therefore, Allah said,
iTherc has already been a sign for you } meaning, O Jews, who
said what you said! You have an Ayah, meaning proof, that
Allah will make His religion prevail, award victory to His
Messenger, make His Word apparent and His religion the
highest.
4ln the tioo armies ^ meaning, two camps,
4 that met 4 in combat (in Badr)
122
Tafsir Ibn Ka t lur
iOne was fighting in the Cause of Allah } the Muslims,
iAnd as for the other, in disbelief} meaning, the idolators of
Quraysh at Badr. Allah’s statement,
^
iThey saw them with their own eyes twice their number }
means, the idolators thought that the Muslims were twice as
many as they were, for Allah made this illusion a factor in the
victory that Islam had over them.
It was said that the meaning of Allah’s statement,
iThey saw them with their own eyes hoice their number}
is that the Muslims saw twice as many idolators as they were,
yet Allah gave them victory over the disbelievers. ‘Abdullah bin
Mas'ud said, “When we looked at the disbelievers’ forces, we
found that they were twice as many as we were. When we
looked at them again, we thought they did not have one man
more than we had. So Allah’s statement.
iAnd (remember) when you met, He showed them to you as
few in your eyes and He made you appear as few in their
eyes.} [8:44]”/ 11
When the two camps saw each other, the Muslims thought
that the idolators were twice as many as they were, so that
they would trust in Allah and seek His help. The idolators
thought that the believers were twice as many as they were, so
that they would feel fear, horror, fright and despair. When the
two camps stood in lines and met in battle, Allah made each
camp look smaller in the eyes of the other camp, so that they
would be encouraged to fight each other,
iso that Allah might accomplish a matter already ordained.}
[8:42]
m
At-Tabari 6 :234 .
Surah 3 . Al 'Imran ( Part-3 )
123
meaning, so that the truth and falsehood are distinguishable,
and thus the word of faith prevails over disbelief and
deviation, so that the believers prevail and the disbelievers are
humiliated. In a similar statement, Allah said;
4And Allah has already wade you victorious at Badr, when you
were a zoeak little force} [3:123], In this Ayah [3:13] Allah
said,
I 4 '&}
4 And Allah supports with His victory whom He zvills. Verily,
in this is a lesson for those who understand .}
meaning, this should be an example for those who have
intelligence and sound comprehension. They should
contemplate about Allah’s wisdom, decisions and decree, that
He gives victory to His believing servants in this life and on
the Day the witnesses stand up to testify.
rU % Qilf }%Zi\ ££% iduft
'Sfy j-Vfi (vfeO'j a? yl~ ^ i . * A3-
414. Beautified for men is the love of things they covet;
women, children, Qanatir Al-Muqantarah of gold and silver,
branded beautiful horses (Musawwatnah) , cattle and fertile
land. This is the pleasure of the present world's life; but Allah
has the excellent return zoith Hint.}
415. Say: "Shall / inform you of things far better than those?
For those who have Taqwd there are Cardens (Paradise) with
their Lord, underneath which rivers flow. Therein (is their)
eternal (home) and Azzvdjun Mutahharatun (purified mates or
zvives). And Allah zvill be pleased zoith them. And Allah is All-
Seer of the servants.”}
124
Tafsir lbn Kathir
The True Value of This Earthly Life
Allah mentions the delights that He put in this life for
people, such as women and children, and He started with
women, because (he test with them is more tempting. For
instance, the SahOi recorded that the Messenger sg said,
(Jt>- ^J laj y to®
«/ did not leave behind me a test more tempting to men than
women. n* 1 *
When one enjoys women for the purpose of having children
and preserving his chastity, then he is encouraged to do so.
There are many Hadiths that encourage getting married, such
as,
;.U> '£■ ojj
« Verily , the best members of this Ummah are those who have
the most wives^ 2{ He jg also said,
UjjJU
"This life is a delight, and the best of its delight is a righteous
wife* {3]
The Prophet jg said in another Hadith,
«/ was made to like women and perfume, and the comfort of my
eye is the prayer .^ 41
‘A’ishah, may Allah be pleased with her, said, “Nothing was
more beloved to the Messenger of Allah than women, except
horses," and in another narration, “...than horses except
women.”* 51
The desire to have children is sometimes for the purpose of
pride and boasting, and as such, is a temptation. When the
purpose for having children is to reproduce and increase the
|l * FathAl-B&ri 9:41.
* 2 * Fath Al-Bari 9:15. That is , a maximum of four at the same time .
* 31 Muslim 2:1090.
* 4 ’ An-Nasal in Al-Kubra 5 :280 .
[S| An-Nasal 6:217, 7:61.
325
Surah 3. Al 'Imran ( Part-3 )
Ummah of Muhammad sg with those who worship Allah alone
without partners, then it is encouraged and praised. A Hadtth
states,
« Marry the Wadud (kind) and Waliid (fertile) woman, for I ivill
compare your numbers to the rest of the nations on the Day of
Resurrection V 11
The desire of wealth sometimes results out of arrogance, and
the desire to dominate the weak and control the poor, and this
conduct is prohibited. Sometimes, the want for more money is
for the purpose of spending it on acts of worship, being kind
to the family, the relatives, and spending on various acts of
righteousness and obedience; this behavior is praised and
encouraged in the religion.
Scholars of Tafsir have conflicting opinions about the
amount of the Qintar, all of which indicate that the Qintar is a
large amount of money, as Ad-Dahhak and other scholars
said. 121 Abu Hurayrah said “The Qintar is twelve thousand
Uwqiyah, each Uwqiyah is better than what is between the
heavens and earth.” [This was recorded by Ibn Jarir * 31 ].
The desire to have horses can be one of three types.
Sometimes, owners of horses collect them to be used in the
cause of Allah, and when warranted, they use their horses in
battle. This type of owner shall be rewarded for this good
action. Another type collects horses to boast, and out of
enmity to the people of Islam, and this type earns a burden
for his behavior. Another type collects horses to fulfill their
needs and to collect their offspring, and they do not forget
Allah’s right due on their horses. This is why in this case,
these horses provide a shield of sufficiency for their owner, as
evident by a Hadith that we will mention, Allah willing, when
we explain Allah’s statement.
iAnd make ready against them all you can of power, including
steeds of war.} [8:60].
Abu D&wud, An-Nasa’i, and Ibn Hibb&n 6:134.
121 At-Tabari 6 :250 .
131 At-Tabari 6:244.
126
Tafsir lbn Kathfr
As for the Musawwamah horses, lbn ‘Abbas said that they
are the branded, beautiful horses. 11 ’ This is the same
explanation of Mujahid, ‘Ikrimah, Said bin Jubayr, ‘Abdur-
Rahman bin ‘Abdullah bin Abza, As-Suddi, Ar-Rabl‘ bin Anas
and Abu Sinan and others.’ 2 ’ Makhul said the Musawwamah
refers to the horse with a white spotted faced, and the horse
with white feet.’ 3 ’ Imam Ahmad recorded that Abu Dharr said
that the Messenger of Allah jfe; said,
js £* d in ir 4’“
aJUj jl •" <Jl aJU i— t
o-aI3J
« Every Arabian horse is allowed to have two supplications every
dawn, and the horse supplicates, 'O Allah! You made me
subservient to the son of Adam. Therefore, make me among the
dearest of his wealth and household to him, or, ...make me the
dearest of his household and wealth to him
Allah’s statement,
iCattle} means, camels, cows and sheep.
4&S3fJ>
4And fertile land ^ meaning, the land that is used to farm and
grow plants.
Allah then said,
f )SZZ! yg
iThis is the pleasure of the present world's life}
meaning, these are the delights of this life and its short lived
joys,
[1 > At-Jabari 6 :2S2 .
|2 ’ lbn Abi Hatim 2:123-125.
• 3| lbn Abi Hatim 2:127.
|4 ’ Ahmad 5:170.
127
Surah 3. Al 'Imran (Part-3)
4But Allah has the excellent return with Hun?
meaning, the best destination and reward.
The Reward of the Those Who Have Taqwa is Better
Than All Joys of This World
This is why Allah said,
4Say : ", Shall I inform you of things far better than those?"
This Ayah means, “Say, O Muhammad, to the people,
‘Should I tell you about what is better than the delights and
joys of this life that will soon perish?’ ” Allah informed them of
what is better when He said,
4 jik’Vl l+ne SyC J-fjJ ix \’j&\ itfff}
4 For those who have Taqwa there are Gardens (Paradise) with
their Lord, underneath which rivers flow ^
meaning, rivers run throughout it. These rivers carry various
types of drinks: honey, milk, wine and water such that no eye
has ever seen, no ear has ever heard, and no heart has ever
imagined,
4 Therein (is their) eternal (home)} meaning, they shall remain in it
forever and ever and will not want to be removed from it.
4 j' j }
4And Azwdjun Mutahlmratun (purified mates or wives)}
meaning, from filth, dirt, harm, menstruation, post birth
bleeding, and other things that affect women in this world.
4And Allah will be pleased with them} meaning, Allah’s pleasure
will descend on them and He shall never be angry with them
after that. This is why Allah said in in Surah Bara'ah,
o'j-svj}
4But the pleasure of Allah is greater} [9:72], meaning, greater than
the eternal delight that He has granted them. Allah then ‘.ad.
128
Tafsir Ibn Kathir
*)'C r J\
iAnd Allah is All-Seer
of the (His) servants
and, He gives each
provisions according
to what they deserve.
kjj LJ
ijf jUif
i!6. Those who say:
“ Our Lord! We have
indeed believed, so for-
give us our sins and
save us from the punish-
ment of the Fire/y
il7. (They are) the
patient, the true believ-
ers, and obedient ivith
sincere devotion in wor-
ship to Allah . Those who spend [in good] and those who pray and beg
Allah's pardon in the last hours of the nighty
The Supplication and Description of Al-Muttaqin
Allah describes the Muttaqin, His pious servants, whom He
promised tremendous rewards,
id& ts; ojiji ^jy
iThose who say: " Our Lord! We Iwve indeed believed' y
in You, Your Book and Your Messenger.
a
4.S0 forgive us our sins } because of our faith in You and in what
You legislated for us. Therefore, forgive us our errors and
129
Surah 3 . Al 'Imran (Part-3)
shortcomings, with Your bounty and mercy,
fej}
iatid save us from the punishment of the Fire .}
Allah then said,
4Lf£&i}
4 (They are) those who are patient
while performing acts of obedience and abandoning the
prohibitions.
ithose who are true} concerning their proclamation of faith, by
performing the difficult deeds.
ianci obedient } meaning, they submit and obey Allah,
0wse who spend} from their wealth on all the acts of obedience
they were commanded, being kind to kith and kin, helping the
needy, and comforting the destitute.
&fL3' s }
iand those who pray and beg Allah's pardon in the last hours
of the night}
and this testifies to the virtue of seeking Allah’s forgiveness in
the latter part of the night. It was reported that when Ya'qub
said to his children,
41 ivill ask my Lord for forgiveness for you} [12:98] he waited
until the latter part of the night to say his supplication.
Furthermore, the Two Sahihs, the Musnad and Sunan
collections recorded through several Companions that the
Messenger of Allah said,
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Surah 3. Al 'Imran (Part-3) 2
to Allah, and (so have) those zoho follow me." And say to those
who were given the Scripture (Jews and Christians) and to those
who are illiterate (Arab pagans): "Do you (also) submit
yourselves?" If they do, they are rightly guided; but if they
turn aumy, your duty is only to convey the Message; and Allah
sees the servants.}
The Testimony of Tawhid
Allah bears witness, and verily, Allah is sufficient as a
Witness, and He is the Most Truthful and Just Witness there
is; His statement is the absolute truth,
Vi v g\}
ithat La ilaha ilia Huwa} meaning. He Alone is the Lord and God
of all creation; everyone and everything are His servants,
creation and in need of Him. Allah is the Most Rich, Free from
needing anyone or anything. Allah said in another Ayah,
«3jji $ 'C & $}
iBut Allah bears witness to that which He has sent dotvn (the
Qur'an) unto xjou (O Muhammad jg )} [4: 166J.
Allah then mentioned the testimony of His angels and those
who have knowledge after he mentioned His own testimony,
'j* vi 'A[ v iSt 'if
iAlldh bears witness that none has the right to be worshipped
but He), and the angels, and those having knowledge (also bear
witness to this)}.
This Ayah emphasizes the great virtue of those who have
knowledge.
^ ji Ljj\j (iJi ^
i(He) maintains His creation in justice } in all that He does,
Vi % V>
iNone has the right to be worshipped but He}
thus emphasizing this fact,
iX&i ^}
132
Tafsir Ibn Kathtr
ithe Almighty, the All-Wise. fr the Mighty that does not submit to
weakness due to His might and greatness, the Wise in all His
statements, actions, legislation and decrees.
The Religion with Allah is Islam
Allah said,
^ k>
$Truly, the religion with Allah is Isldm.fr Allah states that there is
no religion accepted with Him from any person, except Islam.
Islam includes obeying all of the Messengers until Muhammad
jg who finalized their commission, thus closing all paths to
Allah except through Muhammad jg$. Therefore, after Allah sent
Muhammad s§, whoever meets Allah following a path other
than Muhammad’s, it will not be accepted of him. In another
Ayah, Allah said,
A-~» i yjf
frAnd whoever seeks a religion other than Islam, it will never be
accepted ofhimfr [3:85].
In this Ayah [3:19], Allah said, asserting that the only
religion accepted with Him is Islam,
frTruly, the religion with Allah is Isldm.fr
Allah then states that those who were given the Scripture
beforehand divided in the religion after Allah sent the
Messengers and revealed the Books to them providing them
the necessary proofs to not do so. Allah said,
tZ >jj\ £ iZ f o; iyjl
frThose who were given the Scripture ( Jews and Christians) did
not differ except out of rivalry, after knowledge had come to
them.fr
meaning, some of them wronged others. Therefore, they
differed over the truth, out of envy, hatred and enmity for each
other. This hatred made some of them defy those whom they
hated even if they were correct. Allah then said,
Surah 3 . Al 'Imran (Part-3)
233
4And whoever disbelieves in the Ayat of Allah}
meaning, whoever rejects what Allah sent down in His Book,
4 then surely, Allah is Swift in reckoning .}
Allah will punish him for his rejection, reckon him for his
denial, and torment him for defying His Book. Thereafter,
Allah said.
&
4So if they dispute with you (Muhammad
so if they argue with you about Tawhid,
& iSv-j Cm m Jii y
4Say: " I have submitted myself to Allah (in Islam), and (so
have) those who follow me''}
meaning, Say, 1 have made my worship sincere for Allah Alone
without partners, rivals, offspring or companion,
&
iand those who follmo me} who followed my religion and
embraced my creed.’ In another Ayah, Allah said,
Cr*J ilk <J'»
4Say (O Muhammad sg): “ This is my way; I invite unto Allah
with sure knowledge, I and whosoever follows me..."}
|12:108].
Islam is the Religion of Mankind and the Prophet ^ Was
Sent to all Mankind
Allah commanded His servant and Messenger, Muhammad
Si» to ca 21 the People of the Two Scriptures and the unlettered
idolaters to his religion, way, Law and all that Allah sent him
with. Allah said.
■J& IjiSif
[yl-J jji iyjl Jij}
4And say to those who were given the Scripture (Jews and
Christians) and to those who are illiterates (Arab pagans) : "Do
134
Tafsir Ibn Kathir
you (also) submit yourselves?" If they do, they are rightly
guided; but if they turn away, your duty is only to convey the
Message. ^
meaning, their reckoning is with Allah and their return and
final destination is to Him. It is He Who guides whom He wills
and allows whom He wills to stray, and He has the perfect
wisdom and the unequivocal proof for all of this. This is why
Allah said,
4 ^ — ’dj)
iAnd Allah sees the servants.)
for He has perfect knowledge of who deserves to be guided and
who does not deserve to be guided. Verily,
i-i J Vf
4 He cannot be questioned for what He does, while they will be
questioned .) [21:23]
because of His perfect wisdom and mercy. This and similar
Ayat are clear proofs that the Message of Muhammad jg is
universal to all creation, as it is well established in the religion,
according to the various texts of the Book and Sunnah. For
instance, Allah said,
iSay (O Muhammad : “O mankind! Verily, I am sent to
you all as the Messenger of Allah.") [7:158], and,
iBlessed be He Wlw sent down the criterion to His servant that
he may be a warner to the 'Alamtn (mankind and Jinn).)
[25:1].
The Two Sahihs and other collections of Hadith recorded that
the Prophet jg sent letters to the kings of the earth during his
time and to different peoples, Arabs and non-Arabs, People of
the Book and the unlettered, just as Allah had commanded
him. 1 * 1 ‘Abdur-Razzaq recorded that Ma‘mar said, that
111 Fath Al-Bari 1 :42 , Muslim 4 : 1993 .
Surah 3. Al 'Imran (Part-3)
135
Hammam said that Abu Hurayrah said that the Prophet jg
said,
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11 By He in Whose Hand is my soul! No member of this
Ummah, no Jew or Christian, hears of me but dies without
believing in what I was sent with, but will be among the people
of the Fire . » Muslim recorded this Hadlth .•**
The Prophet sg said,
i Ji
"l was sent to the red and black. and,
“iilt ^-01 Jj j lijsbi- Ajy J^ll fclJ0 jlS*
«A Prophet used to be sent to his people, but l was sent to all
mankind. » |31
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421 . Verily, those who disbelieve in the Aydt of Allah and kill
the Prophets without right, and kill those men who order just
dealings, then announce to them a painful torment. $
i22 . They are those whose works will be lost in this world and
in the Hereafter, and they will have no helpers
Chastising the Jews for Their Disbelief and for Killing
the Prophets and Righteous People
This Ayah chastises the People of the Book for the
transgression and prohibitions they committed by their denials
in the past and more recent times, of Allah’s Aydt and the
Messengers. They did this due to their defiance and rejection
of the Messengers, denial of the truth and refusal to follow it.
^ Muslim 1 :134.
^ Muslim no. 371 .
Al-Bukhari no. 335.
Tafsir lbn Katlnr
They also killed many
Prophets when they
conveyed to them
what Allah legislated
for them, without
cause or criminal
behavior committed
by these Prophets, for
they only called them
to the truth,
}
iAini kill those men
who order just dealings }
thus, demonstrating
the worst type of
arrogance. Indeed,
the Prophet said,
L o P ) *, L ;
tKibr (arrogance) is
refusing the truth and
degrading people » (11
This is why when they rejected the truth and acted
arrogantly towards the creation, Allah punished them with
humiliation and disgrace in this life, and humiliating torment
in the Hereafter. Allah said,
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announce to them a painful torment}
meaning, painful and humiliating,
y’Slfj s j yJ*tiLcS -jjLi-
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the Hereafter, and they will have no helpers.}.
m
Muslim 1 :93 .
Surah 3 . Al 'Imran (Part-3)
137
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423 . Have you not seen those who have been given a portion of
the Scripture? They are being invited to the Book of Allah to
settle their dispute, then a party of them turned away, and they
are averse .>
424. This is because they say: "The Fire shall not touch us but
for a number of days.” And that which they used to invent in
their religion has deceived them.}
425. How (will it be) when We gather them together on the
Day about which there is no doubt (i.e. the Day of
Resurrection). And each person will be paid in full what he has
earned? And they will not be dealt with unjustly .}
Chastising the People of the Book for Not Referring to
the Book of Allah for Judgment
Allah criticizes the Jews and Christians who claim to follow
their Books, the Tawrah and the Injll, because when they are
called to refer to these Books where Allah commanded them to
follow Muhammad jg, they turn away with aversion. This
censure and criticism from Allah was all because of their
defiance and rejection. Allah said next,
4 # <4 ’-ii idsi j iju
iTltis is because they say : “The Fire shall not touch us but for
a number of days."}
meaning, what made them dare to challenge and defy the
truth is their false claim that Allah will only punish them for
seven days in the Fire, a day for every one thousand years in
this life. We mentioned this subject in the Tafsir of Surat Al-
Baqarah.
Allah then said,
138
Tafsir Ibn Kathir
$And that which they used to invent regarding their religion
has deceived them.}
meaning, what caused them to remain on their false creed is
that they deceived themselves, believing that the Fire will only
touch them for a few days for their errors. However, it is they
who have invented this notion, and Allah did not grant them
authority to support this claim. Allah said, while threatening
and warning them,
iHow (will it be) when We gather them together on the Day
about which there is no doubt (i.e. the Day of Resurrection) .}
meaning, what will their condition be like after they have
uttered this lie about Allah, rejected His Messengers and killed
His Prophets and their scholars who enjoined righteousness
and forbade evil? Allah will ask them about all this and
punish them for what they have done. This is why Allah said,
ViJ V \\ j2S3}
iHow (will it be) when We gather them together on the Day
about which there is no doubt.}
meaning, there is no doubt that this Day will come,
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iAnd each person will be paid in full what he has earned? And
they will not be dealt with unjustly.}.
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126. Say: "O Allah! Possessor of the power, You give power to
whom You will, and You take power from whom You will, and
You endue with honor whom You will, and You humiliate
whom You will. In Your Hand is the good. Verily, You are
able to do all things.}
127. You make the night to enter into the day, and You make
the day to enter into the night, You bring the living out of the
dead, and You bring the dead out of the living. And You give
239
Surah 3. Al 'Imran ( Part-3 ) —
wealth and sustenance to whom You will, without limit .}
Encouraging Gratitude
Allah said,
iSay} O Muhammad sH, while praising your Lord, thanking
Him, relying in all matters upon Him and trusting in Him.
Sij£ .Lility
40 Allah! Possessor of the power} meaning, all sovereignty is
Yours,
4 You give power to whom You will, and You take power from
whom You will, and You endue with honor whom You will,
and You humiliate whom You will.}
meaning, You are the Giver, You are the Taker, it is Your will
that occurs and whatever You do not will, does not occur. This
Ayah encourages thanking Allah for the favors He granted His
Messenger jg and his Ummah. Allah transferred the
prophethood from the Children of Israel to the Arab, Qurashi,
Makkan, unlettered Prophet, the Final and Last of all Prophets
and the Messenger of Allah jg to all mankind and Jinn. Allah
endowed the Prophet jg with the best of qualities from the
prophets before him. Allah also granted him extra qualities that
no other Prophet or Messenger before him was endowed with,
such as granting him (more) knowledge of Allah and His Law,
knowledge of more of the matters of the past and the future,
such as what will occur in the Hereafter. Allah allowed
Muhammad’s Ummah to reach the eastern and western parts of
the world and gave dominance to his religion and Law over all
other religions and laws. May Allah’s peace and blessings be on
the Prophet jg until the Day of Judgment, and as long as the
day and night succeed each other. This is why Allah said,
4<iiiK isf J+bi £}
iSay: "O Allah! Possessor of the power,"} meaning, You decide
what You will concerning Your creation and You do what you
will. Allah refutes those who thought that they could decide for
Allah,
140
Tafsir Ibn Kathir
o? J~-J & <}'*/$ 'i* Jj ‘ijj i$l ij}
iAnd they say: Why is not this Qur'an sent down to some
great man of the two towns (Makkah and Ta'if )?"} [43:3 lj.
Allah refuted them by saying,
i&> cSC Jji-i' $}
ils it they who would portion out the Mercy of your Lord?}
[43:32],
meaning, “We decide for Our creation what We will, without
resistance or hindrance by anyone. We have the perfect
wisdom and the unequivocal proof in all of this, and We give
the prophethood to whom We will.” Similarly, Allah said,
viX
iAlldh knows best with whom to place His Message > and,
(i ! • «■ ■■
4See hozo We prefer one above another (in this world)} [17:21]
Allah said,
4 glpj jiQil 4
4You make the night enter into the day, and You make the day
enter into the night}
meaning, You take from the length of one of them and add it
to the shortness of the other, so that they become equal, and
take from the length of one of them and add it to the other so
that they are not equal. This occurs throughout the seasons of
the year: spring, summer, fall and winter. Allah’s statement,
iYou bring the living out of the dead, and You bring the dead
out of the living.}
means, You bring out the seed from the plant: and the plant
from the seed; the date from its seed and the date’s seed from
the date; the faithful from the disbeliever and the disbeliever
from the faithful; the chicken from the egg and the egg from
the chicken, etc.
141
Surah 3. Al 'Imran (Part-3)
4y^i- JpJ ’*& 0* <J&j¥
iAtid You give wealth and sustenance to whom You will,
without limit. }
meaning, You give whomever You will innumerable amounts of
wealth while depriving others from it, out of wisdom, and
justice.
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428. Lef not the believers take the disbelievers as friends instead
of the believers, and whoever does that, will never be helped by
Allah in any way, unless you indeed fear a danger from them .
And Allah loams you against Himself, and to Allah is the final
return .}
The Prohibition of Supporting the Disbelievers
Allah prohibited His believing servants from becoming
supporters of the disbelievers, or to take them as comrades
with whom they develop friendships, rather than the believers.
Allah warned against such behavior when He said,
4 $
iAnd whoever does that, will never be helped by Allah in any
way }
meaning, whoever commits this act that Allah has prohibited,
then Allah will discard him. Similarly, Allah said,
jElj' Y n i'
40 you who believe! Take not My enemies and your enemies as
friends, shozving affection toioards them }, until,
;\P jS ji i£b
4Atid whosoever of you does that, then indeed he has gone
astray from the straight path.} [60:1]. Allah said.
ijjiJi Y '>*'• cyM ^
- — Tafsir Ibn Kathir
iO you who believe! Take not for friends disbelievers instead of
believers. Do you wish to offer Allah a manifest proof against
yourselves ?) [4:144], and.
‘Q? ; yj' jj£jl ijijrii V [ySll S.ji'
<0 you who believe! Take not the Jews and the Christians as
friends, they are but friends of each other. And ivhoever
befriends than, then surely, he is one of them.) [5:51],
Allah said, after mentioning the fact that the faithful
believers gave their support to the faithful believers among the
Muhajirfn, Ansar and Bedouins,
3 '— O cJfJVI ^4 .jUC VI
i\3)\
iAnd those who disbelieve are allies of one another, (and) if you
do not behave the same, there will be Fitnah and oppression on
the earth, and a great mischief and corruption.) [8:73].
Allah said next,
ioi
oi VJ ^
i unless you indeed fear a danger from than)
meaning, except those believers who in some areas or times
fear for their safety from the disbelievers. In this case, such
believers are allowed to show friendship to the disbelievers
outwardly, but never inwardly. For instance, Al-Bukhari
recorded that Abu Ad-Darda’ said, “We smile in the face of
some people although our hearts curse them.” 111 Al-Bukhari
said that Al-Hasan said, “The Tuqyah l2] is allowed until the
Day of Resurrection.” Allah said,
& ’<&&{,)
iAnd Allah warns you against Himself.) meaning, He warns you
against His anger and the severe torment He prepared for those
who give their support to His enemies, and those who have
enmity with His friends,
m Fath Al-Bari 10:544.
12)
1 To shield what is in one’s heart .
Surah 3. Al 'Imran (Part-3)
143
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final return ^
meaning, the return
is to Him and He will
reward or punish
each person
according to their
deeds.
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429. Say: "Whether
you hide what is in your
breasts or reveal it, Allah knows it, and He knows what is in the
heavens and what is in the earth. And Allah is able to do all
things")
430. On the Day when every person will be confronted with the good
he has done, and all the evil he has done, he will wish that there were
a great distance between him and his evil. And Allah warns you
against Himself and Allah is full of kindness with the servants .)
Allah Knows What the Hearts Conceal
Allah tells His servants that He knows the secrets and
apparent matters and that nothing concerning them escapes
His observation. Rather, His knowledge encompasses them in
all conditions, time frames, days and instances. His knowledge
encompasses all that is in heaven and earth, and nothing not
144
Tafsir Ibn Kathtr
even the weight of an atom, or what is smaller than that in
the earth, seas and mountains, escapes His observation.
Indeed,
4And Allah is able to do all things.}
and His ability encompasses everything. This Ayah alerts
Allah’s servants that they should fear Him enough to not
commit what He prohibits and dislikes, for He has perfect
knowledge in all they do and is able to punish them promptly.
And He gives respite to some of them, then He punishes them,
and He is Swift and Mighty in taking account.
This is why Allah said afterwards.
Jr Uj ‘^S * 'd jJb -L5 fy}
iOn the Day when every person will be confronted with all the
good he has done,}
meaning, on the Day of Resurrection, Allah brings the good
and evil deeds before the servant, just as He said,
fjj ^
40n that Day man will be informed of what he sent forward,
and what he left behind .} [75:13).
When the servant sees his good deeds, he becomes happy
and delighted. When he sees the evil deeds he committed, he
becomes sad and angry. Then he will wish that he could
disown his evil work and that a long distance separated it
from him. He will also say to the devil who used to accompany
him in this life, and who used to encourage him to do evil;
4"Would that between me and you were the distance of the two
easts " - a horrible companion (indeed)!} [43:38],
Allah then said, while threatening and warning,
4And Allah warns you against Himself} meaning, He warns you
against His punishment. Allah then said, while bringing hope to
His servants, so that they do not despair from His mercy or feel
hopeless of His kindness.
Surah 3 . Al 'Imran (Part-3)
145
4And Allah is full of kindness with the servants >
Al-Hasan Al-Basri said, “Allah is so kind with them that He
warns them against Himself.” Others commented,^ “He is
merciful with His creation and likes for them to remain on His
straight path and chosen religion, and to follow His honorable
Messenger.”
*>
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431 . Say (O Muhammad sg to mankind): "If you (really) love
Allah, then follow me (i.e. Muhammad), Allah will love you
and forgive you your sins. And Allah is Oft-Forgiving, Most
Merciful. 'y
432. Say : "Obey Allah and the Messenger." But if they turn
away, then Allali does not like the disbelievers >
Allah’s Love is Attained by Following the Messenger ^
This honorable Ayah judges against those who claim to love
Allah, yet do not follow the way of Muhammad sg. Such people
are not true in their claim until they follow the Shari'ah (Law) of
Muhammad jg and his religion in all his statements, actions
and conditions. It is recorded in the Sahih that the Messenger
of Allah 2 g said,
<i}j U jA
o Whoever commits an act that does not conform with our
matter (religion), then it will be rejected o//»m.» 121
This is why Allah said here,
4Say (O Muhammad jg to mankind) : "If you (really) love
Allfih, then follow me, Allah will love you...”}
meaning, what you will earn is much more than what you
111 At-Tabari 6 :202 .
Fath Al-Bari 5 :355 .
Surah 3. Al 'Imran ( Part-3 )
147
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433. Allah chose Adam, Nuh (Noah), the family of Ibrahim and
the family of 'Imran above the nations
434. Offspring, one of the other, and Allah is All-Hearer, All-
Knoiver >
The Chosen Ones Among the People of the Earth
Allah states that He has chosen these households over the
people of the earth. For instance, Allah chose Adam, created
him with His Hand and blew life into him. Allah commanded
the angels to prostrate before Adam, taught him the names of
everything and allowed him to dwell in Paradise, but then sent
him down from it out of His wisdom. Allah chose NQh and
made him the first Messenger to the people of the earth, when
the people worshipped idols and associated others with Allah
in worship. Allah avenged the way Nuh was treated, for he
kept calling his people day and night, in public and in secret,
for a very long time. However, his calling them only made
them shun him more, and this is when Nuh supplicated
against them. So Allah caused them to drown, and none
among them was saved, except those who followed the religion
that Allah sent to Nuh. Allah also chose the household of
Ibrahim, including the master of all mankind, and the Final
Prophet, Muhammad, peace be upon him. Allah also chose the
household of Imran, the father of Marym bint Imran, the
mother of ‘Isa, peace be upon them. So Isa is from the
offspring of Ibrahim, as we will mention in the Tafsir of Surat
Al-An‘am, Allah willing, and our trust is in Him.
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435 . (Remember) when the wife of 'Imran said : "O my Lord! I
have vowed to You what is in my womb to be dedicated for
Your services, so accept this from me. Verily, You are the All-
Hearer, the All-Knowing. "4
149
Surah 3. Al 'Imran (Part-3)
the newly bom the day it is bom, as is apparent from the
Ayah, which is also a part of the law of those who were before
us. Further, the Sunnah of the Messenger of Allah jg
mentioned that the Prophet jg said,
a (*r?'3?| J r^; ‘ J jjj*
‘‘This night, a son was bom for me and 1 called him by my
father's name, Ibrahim .» Al-Bukhari and Muslim* 11 collected
this Hadith.
They also recorded that Anas bin Malik brought his newborn
brother to the Messenger of Allah sg who chewed a piece of
date and put it in the child’s mouth and called him
‘Abdullah.* 2 * Other new bom infants were also given names on
the day they were bom.
Qatadah narrated that Al-Hasan Al-Basri said, that Samurah
bin Jundub said that the Messenger of Allah jig said,
f Ji
“E very nexo bom boy held in security by his 'Aqiqah, until his
seventh day, a sacrifice is offered on his behalf, he is given a
name, and the hair on his head is shaved .»
This Hadith was collected by Ahmad and the collectors of the
Sunan,* 3 * and was graded SahOi by At-Tirmidhi. We should
mention that another narration for this Hadith contained the
wording, “and blood is offered on his behalf,” which is more
famous and established than the former narration, and Allah
knows best.
Allah’s statement that Maiyam’s mother said,
4" ...And I seek refuge with You for her and for her offspring
from Shaytan, the outcast
means, that she sought refuge with Allah from the evil of
Shaytan, for her and her offspring, i.e., Isa, peace be upon
him. Allah accepted her supplication, for ‘Abdur-Razzaq
u * Fath Al-Bari 3 :306 , Muslim 4 : 1807 .
* 2 * Fath Al-Bdri 9:501.
* 3 * Ahmad 5:7, Abu Dawud 3:259, Tuhfat Al-Ahwadhi 5:115, An-
Nasal 7 : 1 66 , Ibn Mfijah 2 : 1 057 .
Surah 3. Al ‘ Imran (Part-3)
151
4And put her under the care of Zakariyya}
meaning, Allah made Zakariyya her sponsor. Allah made
Zakariyya Maryam’s guardian for her benefit, so that she
would learn from his tremendous knowledge and righteous
conduct. He was the husband of her maternal aunt, as Ibn
Ishaq and Ibn Jarir stated, or her brother-in-law, as
mentioned in the Sahih,
«/ saw John and 'isa, who are maternal cousins .s' 11
We should state that , in general terms, what Ibn Ishaq said
is plausible, and in this case, Maryam was under the care of
her maternal aunt. The Two Sahlhs recorded that the
Messenger of Allah jg decided that ‘Amarah, the daughter of
Hamzah, be raised by her maternal aunt, the wife of JaYar bin
Abi Talib, saying,
“77ie maternal aunt is just like the mother .» 121
Allah then emphasizes Maryam’s honor and virtue at the
place of worship she attended,
iEvery time he entered the Mihrdb to (visit) her, he found her
supplied with sustenance .}
Mujahid, ‘Ikrimah, Said bin Jubayr, Abu Ash-Sha‘tha,
Ibrahim An-Nakhal, Ad-Dahhak, Qatadah, Ar-Rabf bin Anas,
‘Atiyah Al-‘Awfi and As-Suddi said, “He would find with her
the fruits of the summer during winter, and the fruits of the
winter during summer .” 131 When Zakariyya would see this;
ifo fZi tit
4He said: "O Maryam! From where have you gotten this?"}
111 FathAl-Bari 6:539.
121 Fath Al-Bari 7:571.
131 Ibn Abi Hatim 2 :227-229.
152
Tafsir Ibn Kathir
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whom He wills, without
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43S. Af that time Zakariyyd invoked his Lord, saying: " O my
Lord! Grant me from You, a good offspring. You are indeed the
All-Hearer of invocation.”}
439. Then the angels called him, while he was standing in
prayer in the Mihrdb, (saying): "Allah gives you glad tidings
ofYahya, believing in the Word from Allah, and Sayyidan, and
Hasuran, a Prophet, from among the righteous.”}
440. He said: “O my Lord! Hoio can I have a son when I am
very old, and my wife is barren?" (Allah) said: " Thus Allah
does what He wills.”}
Surah 3 . Al 'Imran ( Part-3 )
153
442. He said: "O my Lord! Make a sign for me.” (Allah) said:
“ Your sign is that you shall not speak to the people for three
days except by signals. And remember your Lord much, and
glorify (Him) in the afternoon and in the morning.
The Supplication of Zakariyya, and the Good News of
Yahya’s Birth
When Zakariyya saw that Allah provided sustenance for
Maryam by giving her the fruits of winter in summer and the
fruits of summer in winter, he was eager to have a child of his
own. By then, Zakariyya had become an old man, his bones
feeble and his head full of gray hair. His wife was an old
women who was barren. Yet, he still supplicated to Allah and
called Him in secret,
40 my Lord! Grant me from Ladunka,} from You,
iU
4A good offspring ^ meaning, a righteous offspring,
iYou are indeed the All-Hearer of invocation Allah said,
j
iThen the angels called him, while he was standing in prayer
in the Mihrdb,}
meaning, the angels spoke to him directly while he was
secluded, standing in prayer at his place of worship. Allah told
us about the good news that the angels delivered to Zakariyya,
4 ^
iAllah gives you glad tidings ofYaliya
of a child from your offspring, his name is Yahya. Qatadah
and other scholars said that he was called Yahya (literally, lie
lives’) because Allah filled his life with faith.* 1 *
m Ibn Abi Hatim 2:235.
254
Tafslr Ibn Knthir
Allah said next,
4U * &*£}
ibelievittg in the Word from Allah} Al-'Awfi reported that Ibn
‘Abbas said, and also Al-Hasan, Qatadah, ‘Ikrimah, Mujahid,
Abu Ash-Shatha, As-Suddi, Ar-Rabl‘ bin Anas, Ad-Dahhak,
and several others said that the Ayah,
4i^ Si bl£t}
^believing in the Word from Allah } means, “Believing in Isa, son
of Maryam. " ,11
Abu Al-‘Aliyah, Ar-Rabl‘ bin Anas, Qatadah and Said bin
Jubayr said that Allah’s statement,
4f±Z',}
iAnd Sayyidan } means, a wise man. 121 Ibn ‘Abbas, Ath-Thawri
and Ad-Dahhak said that Sayyidan means, “The noble, wise
and pious man.” 131 Said bin Al-Musayyib said that Sayyid is
the scholar and Faqth, ‘Atiyah said that Sayyid is the man
noble in behavior and piety. ‘Ikrimah said that it refers to a
person who is not overcome by anger, while Ibn Zayd said that
it refers to the noble man. Mujahid said that Sayyidan means,
honored by Allah.
Allah’s statement,
4 And Hasuran } does not mean he refrains from sexual relations
with women, but that he is immune from illegal sexual
relations. This does not mean that he does not marry women
and have legal sexual relations with them, for Zakariyya said in
his supplication for the benefit of Yahya,
4 Ji 4
iGrant me from You, a good offspring}, meaning, grant me a son
who will have offspring, and Allah knows best.
Allah’s statement,
111 Ibn Abi Hatim 2 :235-237.
121 Ibn Abi Hatim 2 :238 .
131 At-Tabari 6:375.376.
Surah 3 . Al 'Imran (Part-3)
155
4A Prophet, from among the righteous} delivers more good news of
sending Yahya as Prophet after the good news that he will be
bom. This good news was even better than the news of Yahya’s
birth. In a similar statement, Allah said to the mother of Musa,
4'^-dftfr •A-4-J V J 1>
4 Verily, We shall bring him back to you, and shall make him
one of the Messengers .} [28:7]
When Zakariyya heard the good news, he started
contemplating about having children at his age. He said,
436 4^=3' •>*» (Ai* 4 j* <5*^ 3'-*^’
4"0 my Lord! How can I have a son when 1 am very old, and
my wife is barren?” (He) said...} meaning the angel said,
4 u <*&}
4”Thus Allah does what He wills.”} meaning, this is Allah’s
matter, He is so Mighty that nothing escapes His power, nor is
anything beyond His ability.
4*j* 4 3"*^' V-* 36^
4He said : ”0 my Lord! Make a sign for me”}
meaning make a sign that alerts me that the child will come,
4'>*j Y) .Ay ilib 4>UJ' 36^
4(Alldh) said: "Your sign is that you shall not speak to the
people for three days except by signals.”}
meaning, you will not be able to speak except with signals,
although you are not mute. In another Ayah, Allah said,
4£fr ju UH}
4For three nights, tlwugh having no bodily defect.} [19:10]
Allah then commanded Zakariyya to supplicate, thank and
praise Him often in that condition,
iMt> 0^3 te- £3 M}
4And remember your Lord much and glorify (Him) in the
156
Tafsir Ibti Kathir
afternoon and in the morning
We will elaborate more on this subject in the beginning of
Surah Maryam (chapter 19), Allah willing.
t j L U l w * •»' yJS
t*J ^4) ce , ir C^AJ0'” £* tjf'j's I ioiwl'j Xir-i
4 . al rti-J ^~= » j^V JjSo jj
^42. And (remember) when the angels said: "O Maryam!
Verily, Allah has chosen you, purified you, and chosen you
above the women of the nations ."►
443. "O Maryam ! Submit yourself with obedience (Aqnuti) to
your Lord and prostrate yourself, and bow down along with Ar-
Rdki'in
444 . This is a part of the tieios of the Ghayb (Unseen) which
We reveal to you. You were not with them, when they cast lots
with their pens as to which of them should be charged with the
care of Maryam; nor were you with them when they disputed
The Virtue of Maryam Over the Women of Her Time
Allah states that the angels spoke to Maryam by His
command and told her that He chose her because of her
service to Him, because of her modesty, honor, innocence, and
conviction. Allah also chose her because of her virtue over the
women of the world. At-Tirmidhi recorded that ‘Ali bin Abi
Talib said, “I heard the Messenger of Allah jg say,
v -**! i 1 i
’‘The best woman (in her time) was Maryam, daughter of
'Imran, and the best woman (of the Prophet's time) is Khadijah
(his wife), daughter of KhuwaylidyW
The Two Sahihs recorded this Hadith) 2 ^ Ibn Jarir recorded
that Abu Musa Al-Ash‘ari said that the Messenger of Allah jg
said,
J oi; MJ *UJl j* (J j SjeS
* Tuhfat Al-Ahwadhi 1 0 :388 .
121 FcUh Al-B&ri 6:542, Muslim 4 : 1886 .
Surah 3 . Al 'Imran ( Part-3 )
257
men achieved perfection, but among women, only
Maryam the daughter of 'Imran and Asfah, the wife of Fir'aivn,
achieved perfection . »* 1 1
The Six - with the exception of Abu Dawud - recorded it. 121
Al-Bukhari’s wording for it reads,
ft]*) ‘ 0 \'y\ (Jj ‘ j~$ J>\ J*
i Many men reached the level of perfection, but no woman
reached such a level except Asiah, the wife of Fir'aivn, and
Maryam, the daughter of 'Imran. The superiority of 'A'ishah
(his wife) to other women, is like the superiority ofTharid (meat
and bread dish) to other meals . » |3)
We mentioned the various chains of narration and wordings
for this Hadith in the story of Isa, son of Maryam, in our
book, Al-Bidayah wan-Nihayah, all the thanks are due to
Allah.
Allah states that the angels commanded Maryam to increase
acts of worship, humbleness, submission, prostration, bowing,
and so forth, so that she would acquire what Allah had
decreed for her, as a test for her. Yet, this test also earned her
a higher grade in this life and the Hereafter, for Allah
demonstrated His might by creating a son inside her without
male intervention. Allah said,
4"0 Maryam! Submit yourself with obedience (Aqnuti) and
prostrate yourself, and bow down along with Ar-Raki'in."}
As for Qunut ( Aqnuti in the Ayah), it means to submit with
humbleness. In another Ayah, Allah said,
111 At-Jabari 6:397.
121 Fath Al-Bari 6 :543 , Muslim 4 : 1886 , Tuhfat Al-Ahwadhi 5 :563 , An-
Nasal in Al-Kubra 5 :93 , Ibn Majah 2 :1091 .
131 Fath Al-Bari 7 A33.
158
Tafsir Ibn Ka t ■ .
4Nay, to Him belongs all that is in the heavens and on earth,
and all surrender with obedience (Qdnitiin) to Him . > [2:116]
Allah next said to His Messenger jg after He mentioned
Maryam’s story,
iThis is a part of the news of the Ghayb which We reveal
“and narrate to you (O Muhammad jfe ),”
4You were not with them, when they cast lots with their pens
as to which of them should be charged with the care of
Maryam; nor were you with them when they disputed . >
meaning, “You were not present, O Muhammad, when this
occurred, so you cannot narrate what happened to the people as
an eye witness. Rather, Allah disclosed these facts to you as if
you were a witness, when they conducted a lottery to choose the
custodian of Maryam, seeking the reward of this good deed.”
Ibn Jarir recorded that Ikrimah said, “Maryam’s mother left
with Maryam, carrying her in her infant cloth, and took her to
the rabbis from the offspring of Aaron, the brother of Musa.
They were responsible for taking care of Bayt Al-Maqdis (the
Masjidj at that time, just as there were those who took care of
the Ka'bah. Maryam’s mother said to them, Take this child
whom I vowed [to serve the Masjid\, I have set her free, since
she is my daughter, for no menstruating woman should enter
the Masjid, and I shall not take her back home.’ They said,
‘She is the daughter of our Imam,’ as Imran used to lead
them in prayer, ‘who took care of our sacrificial rituals.’
Zakanyya said, ‘Give her to me, for her maternal aunt is my
wife.’ They said, ‘Our hearts cannot bear that you take her, for
she is the daughter of our Imam.’ So they conducted a lottery
with the pens with which they wrote the Tawrah, and
Zakariyya won the lottery and took Maryam into his care.’”. 11 * '
‘Ikrunah,* 2 ' As-Suddi, Qatadah, Ar-Rabi‘ bin Anas, and several
m At-Jabari 6:351.
[a| Ibn Abi Hatim 2 :266 .
Surah 3 . Al 'Imran (Part-3)
Jr
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others’ 11 said that
the rabbis went into
the Jordan river and
conducted a lottery
there, deciding to
throw their pens into
the river. The pen
that remained afloat
and idle would
indicate that its
owner would take
care of Maryam.
When they threw
their pens into the
river, the water took
all the pens under,
except Zakariyya’s
pen, which remained
afloat in its place.
Zakariyya was also
their master, chief,
scholar, Imam and
Prophet, may Allah’s
peace and blessings
be on him and the
rest of the Prophets.
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445. (Remember) when the angels said: "O Maryam! Verily,
Allah gives you the glad tidings of a Word from Him, his name
will be Al-Masili, 'Isa, the son of Maryam, held in honor in
this world and in the Hereafter, and he will be one of those ivho
are near to Allah . ">
111 Ibn Abi HAtim 2 :267,268.
160
Tafsir Ibn Kathir
446. "He will speak to the people, in the cradle and in
manhood, and he will be one of the righteous . "4
447. She said: "O my Lord! How shall I have a son when no
man has touched me." He said: "So (it will be) for Allah
creates what He wills. When He has decreed something, He
says to it only: 'Be!' - and it is .")
Delivering the Good News to Maryam of ‘Isa’s Birth
This Ayah contains the glad tidings the angels brought to
Maryam that she would give birth to a mighty son who will
have a great future. Allah said,
4*A ArrH ul cJL »
4(Remember) ivheti the angels said: "O Maryam ! Verily, Alldlt
gives you the glad tidings of a Word from Him, 4
a son who will come into existence with a word from Allah,
•Be’, and he was. This is the meaning of Allah’s statement
(about Yahya)
4Believing in the Word from Allah. 4 [3:39], according to the
majority of the scholars.
4His name will be Al-Masih, 'Isa, the son of Maryam)
and he will be known by this name in this life, especially by
the believers. ‘Isa was called “Al-Masih” (the Messiah) because
when he touched (Mash) those afflicted with an illness, they
would be healed by Allah’s leave. Allah’s statement,
4'Isd, the son of Maryam ) relates ‘Isa to his mother, because he
did not have a father.
ojj JjjSb W-J' 4
4 Held in honor in this world and in the Hereafter, and will be
one of those who are near to Allah.)
meaning, he will be a leader and honored by Allah in this life,
162
S urah 3 . Al 'Imran ( Part-3 )
because of the Law that Allah will reveal to him, sending down
the Scripture to him, along with the other bounties that Allah
will grant him with. ‘Isa will be honored in the Hereafter and
will intercede with Allah, by His leave, on behalf of some
people, just as is the case with his brethren the mighty
Messengers of Allah, peace be upon them all.
‘Isa Spoke When He was Still in the Cradle
Allah said,
4 •*+£=> j J-Li'
4He will speak to the people, in the cradle and in manhood,}
calling to the worship of Allah Alone without partners, while
still in the cradle, as a miracle from Allah, and when he is a
man, by Allah’s revelation to him.
Muhammad bin Ishaq recorded that Abu Hurayrah said that
the Messenger of Allah jg said,
“No infant spoke in tire cradle except 'isd and the companion of
/w ray/.” 1 11
Ibn Abi Hatim recorded that Abu Hurayrah said that the
Prophet s£r said,
If?*) '■g.Jr J 1 - ^ trr°s '■ir-F: : ji pJ*
«No infant spoke in the cradle except three, 'Isd, the boy during
the time of Jurayj, and another toy.» |2 '
4And he will be one of the righteous .} in his statements and
actions, for he will possess, pure knowledge and righteous
works.
'Isa was Created Without a Father
When Maryam heard the good news that the angels conveyed
from Allah, she said;
111 Ibn Abi Hatim 2 :272,273.
121 Ibn Abi Hatim 2:272, Fath Al-Bdri no . 3436, Muslim 2550.
262
Tafsir Ibn Kathir
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4"0 my Lord! How shall l have a son when no man has
touched me."}
Mary said, “How can I have a son while I did not many, nor
intend to marry, nor am I an indecent woman, may Allah
forbid?” The angel conveyed to Maryam, Allah’s answer,
4 'if
iSo (it will be) for Allah creates what He wills. $
He is Mighty in power and nothing escapes His ability. Allah
used the word ‘create’ here instead of the word ‘does’ as in the
tale about Zakariyya [3:40], to eradicate any evil thought
concerning Isa. Allah next emphasized this fact when He said,
Jr ii
iWheti He has decreed something, He says to it only: "Be!” -
and it is.}
meaning, what Allah wills, comes into existence instantly and
without delay. In another Ayah, Allah said,
4 ’’ t*
iAnd Our commandment is but one as the twinkling of an
eye.} [54:50],
meaning, “We only issue the command once, and it comes into
existence instantly, as fast as, and faster than, a blink of the
eye.”
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448. And He will teach him the Book and Al-Hikmah, and the
Tawrah and tlie Ittjil.}
449. And will make him a Messenger to the Children of Israel
163
Sitrah 3. Al 'Imran ( Part-3 )
(saying) : "I have come to you with a sign from your Lord, that
1 design for you out of clay, a figure like that of a bird, and
breathe into it, and it becomes a bird by Allah's leave; and I
heal the blind, and the leper, and I bring the dead to life by
Allah's leave. And I inform you of ivhat you eat, and what you
store in your houses. Surely, therein is a sign for you, if you
believe."}
450. "(And I have come) confirming that which was before me
of the Taivrdh, and to make lawfid to you part of what zuas
forbidden to you, and I have come to you with a proof from
your Lord. So have Taqwd of Allah and obe y me.”}
451 . “Truly, Allah is my Lord and your Lord, so worship Him
(Alone). This is the straight path."}
The Description of ‘Isa and the Miracles He Performed
Allah states that the good news brought to Maryam about
‘Isa was even better because Allah would teach him,
4the Book and Al-Hikmah}. It appears that the ‘Book’ the Ayah
mentioned here refers to writing. We explained the meaning of
Al-Hikmah in the Tafsir of Surat Al-Baqarah.
4 the Taivrdh and the Injil}. The Tawrah is the Book that Allah
sent down to Musa, son of ‘Imran, while the Injil is what Allah
sent down to isa, son of Maryam, peace be upon them, and ‘Isa
memorized both Books. Allah’s statement,
Zip d'.
4And will make him a Messenger to the Children of Israel} means,
that Allah will send ‘Isa as a Messenger to the Children of
Israel, proclaiming to them,
> ..S*
41 have come to you with a sign from your Lord, tluit I design
for you out of clay, a figure like that of a bird, and breathe into
it, and it becomes a bird by Allah's leave}.
164
Tafsir Ibn Kathir
These are the miracles that ‘Isa performed; he used to make
the shape of a bird from clay and blow into it, and it became a
bird by Allah’s leave. Allah made this a miracle for Isa to
testify that He had sent him.
i \s}\ j}
iAnd 1 heal him who is Akmah ^ meaning, ‘a person who was
born blind,’ which perfects this miracle and makes the
challenge more daring.
iAnd the leper} which is a known disease,
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iAnd I bring the dead to life by Allah's leave}.
Many scholars stated that Allah sent every Prophet with a
miracle suitable to his time. For instance, in the time of Musa,
magic was the trade of the time, and magicians held a high
position. So Allah sent Musa with a miracle that captured the
eyes and bewildered every magician. When the magicians
realized that Musa’s miracle came from the Almighty, Most
Great, they embraced Islam and became pious believers. As for
Isa, he was sent during a time when medicine and knowledge
in physics were advancing. Isa brought them the types of
miracles that could not be performed, except by one sent by
Allah. How can any physician bring life to clay, cure blindness
and leprosy and bring back to life those entrapped in the
grave? Muhammad jg was sent during the time of eloquent
people and proficient poets. He brought them a Book from
Allah; if mankind and the Jinn tried to imitate ten chapters, or
even one chapter of it, they will utterly fail in this task, even if
they tried to do it by collective cooperation. This is because the
Qur’an is the Word of Allah and is nothing like that of the
creatures.
Isa’s statement.
iAnd I inform you of what you eat, and what you store in
your houses}
means, I tell you about what one of you has just eaten and
165
Surah 3. Al 'Imran ( Part-3 )
what he is keeping in his house for tomorrow.
iSurely, therein}, all these miracles,
J
4 is a sign for you} testifying to the truth of what I was sent to
you with,
}lf you believe. And I have come confirming that which was
before me of the Tawrah,}
affirming the Tawrah and upholding it,
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iand to make lawful to you part of what was forbidden to you.}
This part of the Ayah indicates that ‘Isa abrogated some of
the Laws of the Tawrah and informed the Jews of the truth
regarding some issues that they used to dispute about. In
another Ayah;
uylbji JaM ^SJ CA>X>r
iAnd in order to make clear to you some of the (points) in
which you differ} [43:63],
Isa said next,
iAnd I have come to you with a proof from your Lord.}
“Containing affirmation and evidence to the truth of what I am
conveying to you.”
i’tjxjfc . if) i>[ ‘.if JjXJjlj <&1
iSo have Taqwa of Allah and obey me. Truly, Allah is my
Lord and your Lord, so worship Him (Alone).}
for I and you are equal in our servitude, submission and
humbleness to Him,
i"£S-U i &}
iThis is the straight path.}
266
Tafstr Ibn Kathir
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452 . Then when Tsd
came to know of their
disbelief, he said: "Wfw
will be my helpers in
Allah's cause?” Al-Ha-
wdriyyun said: “We are
the helpers of Allah; we
believe in Allah, and
bear witness that we are
Muslims. "}
453. "Our Lord! We
believe in what You have sent down, and we follow the Messenger
['Isa]; so write us down among those who bear witness. ”}
454. And they (disbelievers) plotted and Allah planned too. And
Allah is the Best of those who plot}
The Disciples Give Their Support to ‘Isa
Allah said,
4Then when Tsd came to know}, meaning, ‘Isa felt that they were
adamant in disbelief and continuing in misguidance. He said to
them,
4Who will be my helper in Allah’s cause?} Mujahid commented,
Surah 3 . Al 'Imran ( Part-3 )
167
“Meaning, who would follow me to Allah?”' 1 ' However, it
appears that Isa was asking, “Who would help me convey the
Message of Allah?”
The Prophet sg said during the Hajy season, before the Hijrah,
aAjI jl ai L Ij'ji
«Who will give me asylum so that / can convey the Speech of
my Lord, far the Quraush have prevented me from conveying
the Speech of my Lord.»' 2 *
until he found the Ansar. 13 * The Ansar helped the Prophet sg
and gave him refuge. He later migrated to them, they comforted
the Prophet sg and protected him from all his enemies, may
Allah be pleased with them all. This is similar to what
happened with ‘Isa, for some of the Children of Israel believed
in him, gave him their aid and support and followed the light
that was sent with him. This is why Allah said about them;
^ :r 'S' 1 ‘ - 1 ^ U L-.-l ' J Uj
iAl-Haumriyyun said: "We are the helpers of Allah; we believe
in Allah, and bear witness that we are Muslims. Our Lord! We
believe in what You have sent dotvn, and we follow the
Messenger; so ivrite us down among those who bear witness. ")>
Hawari in Arabic - means ‘support’. The Two Sahihs recorded
that when the Prophet jg encouraged the people to fight during
the battle of Al-Ahzab, Az-Zubayr came forward, and again,
when the Prophet jg asked for fighters a second time. The
Prophet sg said,
'‘Every Prophet has a Hawari, and Az-Zubayr is my Hawari^
Ibn Abi Hatim recorded that Ibn ‘Abbas said about,
111 Ibn Abi Hatim 3:290.
121 Ahmad 3 :322 .
* 3 * Al Bidayah wan-Nihayah 5 : 140 .
141 Fath Al-Bari 6 :63 , Muslim 4:1879.
168
Tafsir Ibn Kathir
iso zvrite us down among those who bear witness}
“Meaning among the Ummah of Muhammad .” 111 This Hadith
has a good chain of narration.
The Jews Plot to Kill ‘Isa
Allah states that the Children of Israel tried to kill Isa by
conspiring to defame him and crucify him. They complained
about him to the king who was a disbeliever. They claimed
that ‘Isa was a man who misguided people, discouraged them
from obeying the king, caused division, and separated between
man and his own son. They also said other lies about ‘Isa,
which they will cany on their necks, including accusing him of
being an illegitimate son. The king became furious and sent his
men to capture ‘Isa to torture and crucify him. When they
surrounded “Isa’s home and he thought that they would surely
capture him, Allah saved him from them, raising him up from
the house to heaven. Allah put the image of Isa on a man who
was in the house; when the unjust people went in the house
while it was still dark, they thought that he was Isa. They
captured that man, humiliated and crucified him. They also
placed thorns on his head . 121 However, Allah deceived these
people. He saved and raised His Prophet from them, leaving
them in disarray in the darkness of their transgression,
thinking that they had successfully achieved their goal. Allah
made their hearts hard, and defiant of the truth, disgracing
them in such disgrace that it will remain with them until the
Day of Resurrection. This is why Allah said,
if £■
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iAnd they plotted, and Allah planned too. And Allah is the
Best of those who plot.}
^ Some of this story is based on a report from Ibn ‘Abbas which
appears in the explanation of Surat An-Nisa’ no. 156.
Ibn Abi Hatim 2 :294 .
Surah 3 . Al 'Imran ( Part-3 )
169
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455. And (remember) when Allah said: “O 'Isa! I will take you
and raise you to Myself and purify [save] you from those who
disbelieve, and 1 will make those who follow you superior to
those who disbelieve till the Day of Resurrection . Then you will
return to Me and I will judge between you in the matters in
which you used to dispute."
456. "/Vs to those who disbelieve, l will punish them with
severe torment in this world and in the Hereafter, and they zvill
have no helpers."}
457. And as for those who believe and do righteous good deeds,
Allah will pay them their reward in full. And AllSh does not
like the lorongdoers . }
458 . This is wlwt We recite to you of the verses and the Wise
Reminder .}
Meaning of ‘Take You*
Allah said,
«3<
41 will take you and raise you to Myself} while you are
asleep. Allah said in a similar Ayat,
4It is He Who takes your souls by night (when you are
asleep).} [6:60], and,
&+& 4 ^ J jv JIM £(>
4It is Allah Who takes away the souls at the time of their death,
and those that die not during their sleep.} [39:42].
The Messenger of Allah used to recite the following words
when he would awaken;
0 GJtj t iiiUl G JOw CG>-I AM JU— Jl*
170
Tafsir Ibn Katlur
>All the thanks arc due to Allah Who brought us back to life
after He had caused us to die (sleep), and the Return is to
Him*. 1 ' 1
Allah said,
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4A«d because of their disbelief and allegations against Maryam
and because of their saying "We killed Al-Masdi 'Isa, son of
Maryam, the Messenger of Allah," - but they killed him not,
nor crucified him, but it appeared that way to them} until,
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^For surely; they killed him not But Allah raised him up unto
Himself. And Allah is Ever All-Powerful , All-Wise. And there
is none of the people of the Scripture (Jews and Christians) but
must believe in him before his death. And on the Day of
Resurrection, he ['Isa] will be a ivihiess against them.} [4:156-
159]
‘His death’ refers to Isa, and the Ayah means that the
People of the Book will believe in Isa, before Isa dies. This will
occur when ‘Isa comes back to this world before the Day of
Resurrection, as we will explain. By that time, all the People of
the Book will believe in Isa, for he will annul the Jizyatf 2 ^
and he will only accept Islam from people. Ibn Abi Hatim
recorded that Al-Hasan said that Allah’s statement,
}I ivill take you} is in reference to sleep, for Allah raised ‘Isa
while he was asleep. 131
Altering the Religion of ‘Isa
Allah said,
111 Fath Al-Bari 11:134.
^ A tax levied on non-Muslims living under Muslim control .
|3) Ibn Abi Hatim 2 :296 .
Surah 3. Al 'Imran ( Part-3 )
171
iAnd purify [save] you from those who disbelieve}
by raising you to heaven,
# ^ Si I#r
Sir ij> iji? Sir
/ wifi make those who follaio you superior to those who
disbelieve , till the Day of Resurrection }
This is what happened. When Allah raised ‘Isa to heaven, his
followers divided into sects and groups. Some of them believed
in what Allah sent Isa as, a servant of Allah, His Messenger,
and the son of His female-servant.
However, some of them went to the extreme over ‘Isa,
believing that he was the son of Allah. Some of them said that
*Isa was Allah Himself, while others said that he was one of a
Trinity. Allah mentioned these false creeds in the Qur’an and
refuted them. The Christians remained like this until the third
century CE, when a Greek king called, Constantine, became a
Christian for the purpose of destroying Christianity.
Constantine was either a philosopher, or he was just plain
ignorant. Constantine changed the religion of isa by adding to
it and deleting from it. He established the rituals of
Christianity and the so-called Great Trust, which is in fact the
Great Treacheiy. He also allowed them to eat the meat of
swine, changed the direction of the prayer that Isa established
to the east, built churches for Isa, and added ten days to the
fast as compensation for a sin that he committed, as claimed.
So the religion of Isa became the religion of Constantine, who
built more then twelve thousand churches, temples and
monasteries for the Christians as well as the city that bears
his name, Constantinople (Istanbul). Throughout this time, the
Christians had the upper hand and dominated the Jews. Allah
aided them against the Jews because they used to be closer to
the truth than the Jews, even though both groups were and
still are disbelievers, may Allah’s curse descend on them.
When Allah sent Muhammad Us, those who believed in him
also believed in Allah, His Angels, Books and Messengers in the
correct manner. So they were the true followers of every
Prophet who came to earth. They believed in the unlettered
Prophet sg, the Final Messenger and the master of all mankind,
172
Tafsir Ibn Kathfr
who called them to believe in the truth in its entirety. This is
why they had more right to every Prophet than his own nation,
especially those who claim to follow their Prophet’s way and
religion, yet change and alter his religion. Furthermore, Allah
abrogated all the laws that were sent down to the Prophets with
the Law He sent Muhammad jg with, which consists of the true
religion that shall never change or be altered until the
commencement of the Last Hour. Muhammad’s religion shall
always be dominant and victorious over all other religions. This
is why Allah allowed Muslims to conquer the eastern and
western parts of the world and the kingdoms of the earth.
Furthermore, all countries submitted to them; they demolished
Kisra (king of Persia) and destroyed the Czar, ridding them of
their treasures and spending these treasures for Allah’s sake.
All this occurred just as their Prophet jg told them it would,
when he conveyed Allah’s statement,
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iAlldh has promised those among you who believe and do
righteous good deeds, that He will certainly grant them
succession in the land, as He granted it to those before them,
and that He will grant them the authority to practice their
religion luhich He has chosen for them. And He will surely give
them in exchange a safe security after their fear (provided) they
worship Me and do not associate anything with Me.$ [24:55).
Therefore, Muslims are the true believers in ‘Isa. The
Muslims then acquired Ash-Sham from the Christians,
causing them to evacuate to Asia Minor, to their fortified city
in Constantinople. The Muslims will be above them until the
Day of Resurrection. Indeed, he, Muhammad sfe, who is
truthful and who received the true news, has conveyed to
Muslims that they will conquer Constantinople in the future, 1 11
and seize its treasures.
*** This occured after ibn Kathlr’s time.
Surah 3 . Al ' Imran ( Part-3 )
173
Threatening the Disbelievers with Torment in This Life
and the Hereafter
Allah said,
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4 And / w*7/ make those zvho follow you superior to those who
disbelieve till the Day of Resurrection . Then you will return to
Me and I will judge between you in the matters in which you
used to dispute. As to those who disbelieve, I will punish them
with a severe torment in this world and in the Hereafter, and
they will have no helpers. $
This is what Allah did to the Jews who disbelieved in isa
and the Christians who went to the extreme over him. Allah
tormented them in this life; they were killed, captured, and
lost their wealth and kingdoms. Their torment in the Hereafter
is even worse and more severe,
Vi oj
iAnd they have no Wdq (defender or protector) against Allah}
[ 13 : 34 ],
s 4^*4^' 'Ji »'’’£> iyit* j’ fi
iAnd as for those who believe and do righteous good deeds,
Allah ivill pay them their reward in full}
in this life, with victory and domination, and in the Hereafter,
with Paradise and high grades,
i4i y ’^j}
iAnd Allah does not like the wrongdoers.}
Allah then said,
o’# Sj #>}
iThis is what We recite to you of the verses and the Wise
Reminder.}
meaning, “What We narrated to you, O Muhammd, regarding
Isa, his birth and his life, is what Allah conveyed and revealed
174
Tafsir Ibn Kalhir
m
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to you, sent down
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from the Al-Lawh Al-
M a h f u z (The
Preserved Tablet). So
there is no doubt in
it. Similarly, Allah
said in Surah
Maryam-,
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iSuch is 'Isa, son of
Maryam. (It is) a state-
ment of truth, about
which they doubt (or
dispute). It befits not
Allah that He should
beget a son . Glorified be
He. When He decrees a
thing, He only says to
it: "Be!'' and it is. }
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459. Verily, the likeness of 'Isa before Allah is the likeness of
Adam. He created him from dust, then said to him: "Be!" and
he was.}
460. (This is) the truth from your Lord, so be not of those zvho
doubt.}
461 . Then zuhoever disputes with you concerning him after the
175
Surah 3. Al 'Imran (Part-3)
knowledge that has come to you, say: "Come, let us call our
sons and your sons, our women and your women, ourselves
and yourselves, then we pray and we invoke Allah's curse upon
the liars."}
462. Verily, this is the true narrative, and there is no god
except Allah. And indeed, Allah is the Almighty, the All-
Wise.}
463 . And if they turn away, then surely, Allah is All-Aware of
those who do mischief.}
The Similarities Between the Creation of Adam and the
Creation of 'Isa
Allah said,
i Verily, the likeness of ‘Isa before Allah}
regarding Allah’s ability, since He created him without a
father,
4 is the likeness of Adam}, for Allah created Adam without a
father or a mother. Rather,
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4He created him from dust, then (He) said to him : "Be!” and
he was.}
Therefore, He Who created Adam without a father or a
mother is able to create ‘Isa, as well, without a father. If the
claim is made that ‘Isa is Allah’s son because he was created
without a father, then the same claim befits Adam even more.
However, since such a claim regarding Adam is obviously false,
then making the same claim about ‘Isa is even more false.
Furthermore, by mentioning these facts, Allah emphasizes
His ability, by creating Adam without a male or female, Hawa’
from a male without a female, and Isa from a mother without
a father, compared to His creating the rest of creation from
male and female. This is why Allah said in Surah Maryam,
176
Tafsir Ibn Kalhir
4oz& ij'* ;a&<4j}
iAttd We made him a sign for mankind} [19:21].
Allah said in this Ayah,
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i(This is) the truth from your Lord, so be not of those who
doubt.}
meaning, this is the only true story about Isa, and what is
beyond truth save falsehood? Allah next commands His
Messenger to call those who defy the truth, regarding Isa, to
the Mubahalah (the curse).
The Challenge to the Mubahalah
b.tjj fit 'jjbi jii jfjf U frt [jA <ui liU-t fCt}
iTheit whoever disputes with you concerning him after the
knowledge that has come to you, say: "Come, let us call our
sons and your sons, our women and your women, ourselves
and yourselves "} for the Mubahalah,
^ then we pray}, supplicate,
d* vlwJ
iand we invoke Allah's curse upon the liars} among the two of us.
The reason for the call to Mubahalah and the revelation of
the Ayat from the beginning of this Surah until here, is that a
delegation from the Christians of Najran (in Yemen) came to
Al-Madinah to argue about Isa, claiming that he was divine
and the son of Allah. Allah sent down the beginning of this
Surah until here, to refute their claims, as Imam Muhammad
bin Ishaq bin Yasar and other scholars stated.
Muhammad bin Ishaq bin Yasar said in his famous Sirah,
“The delegation of Christians from Najran came to the
Messenger of Allah The delegation consisted of sixty
horsemen, including fourteen of their chiefs who make
Surah 3 . Al 'Imran ( Part-3 )
277
decisions. These men were Al-‘Aqib, also known as ‘Abdul-
Masfh, As-Sayyid, also known as Al-Ayham, Abu Harithah bin
‘Alqamah, of (the family of] Bakr bin Wa'il and Uways bin Al-
Harith. They also included, Zayd, Qays, Yazld, Nablh,
Khuwaylid, ‘Amr, Khalid, ‘Abdullah and Yuhannas. Three of
these men were chiefs of this delegation, Al-‘Aqib, their leader
and to whom they referred for advice and decision; As-Sayyid,
their scholar and leader in journeys and social gatherings; and
Abu Harithah bin ‘Alqamah, their patriarch, priest and religious
leader. Abu Harithah was an Arab man from (the family of]
Bakr bin Wa'il, but when he embraced Christianity, the
Romans and their kings honored him and built churches for
him (or in his honor). They also supported him financially and
gave him servants, because they knew how firm his faith in
their religion was.”* 11 Abu Harithah knew the description of the
Messenger of Allah jg from what he read in earlier divine
Books. However, his otherwise ignorance led him to insist on
remaining a Christian, because he was honored and had a high
position with the Christians.
Ibn Ishaq said, “Muhammad bin Ja'far bin Az-Zubayr said
that, The (Najran) delegation came to the Messenger of Allah
jg in Al-Madlnah, entered his Masjid wearing robes and
garments, after the Prophet sg had prayed the ‘Asr prayer. They
accompanied a caravan of camels led by Bani Al-Harith bin
Kah. The Companions of the Messenger of Allah jg who saw
them said that they never saw a delegation like them after
that... Then Abu Harithah bin ‘Alqamah and Al-‘Aqib ‘Abdul-
Maslh or As-Sayyid Al-Ayham spoke to the Messenger of Allah
5 g, and they were Christians like the king (Roman King).
However, they disagreed about Isa; some of them said, ‘He is
Allah,’ while some said, ‘He is the son of Allah,’ and some
others said, ‘He is one of a trinity.’ Allah is far from what they
attribute to Him.”
Indeed, these are the creeds of the Christians. They claim
that Isa is God, since he brought the dead back to life, healed
blindness, leprosy and various illnesses, told about matters of
the future, created the shape of birds and blew life into them,
bringing them to life. However, all these miracles occurred by
111 Ibn Hisham 2:222.
178
Tafsfr Ibn Kathir
Allah’s leave, so that Isa would be a sign from Allah for
people.
They also claim that Isa is the son of Allah, since he did not
have a father and he spoke when he was in the cradle, a
miracle which had not occurred by any among the Children of
Adam before him, so they claim. They also claim that Isa is
one of a trinity, because Allah would say, *We did, command,
create and demand.’ They said, ‘If Allah were one, he would
have said, 1 did, command, create and decide.’ This is why
they claim that Isa and Allah are one (Trinity). Allah is far
from what they attribute to Him, and we should mention that
the Qur’an refuted all these false Christian claims.
Ibn Ishaq continued, “When these Aydt came to the
Messenger from Allah jg, thus judging between him and the
People of the Book, Allah also commanded the Prophet sg to
call them to the Mubahalah if they still refused the truth. The
Prophet jg called them to the Mubahalah. They said, ‘O Abu Al-
Qasim! Let us think about this matter and get back to you with
our decision to what we want to do.’ They left the Prophet ^
and conferred with Al-‘Aqib, to whom they referred to for
advice. They said to him, ‘O ‘Abdul-Masih! What is your
advice?’ He said, ‘By Allah, O Christian fellows! You know that
Muhammad is a Messenger and that he brought you the final
word regarding your fellow (Isa). You also know that no
Prophet conducted Mubahalah with any people, and the old
persons among them remained safe and the young people grew
up. Indeed, it will be the end of you if you do it. If you have
already decided that you will remain in your religion and your
creed regarding your fellow (Isa), then conduct a treaty with the
man (Muhammad) and go back to your land. ’ They came to the
Prophet jg and said, ‘O Abu Al-Qasim! We decided that we
cannot do Mubahalah with you and that you remain on your
religion, while we remain on our religion. However, send with
us a man from your Companions whom you are pleased with to
judge between us regarding our monetary disputes, for you are
acceptable to us in this regard.’” 11 '
Al-Bukhari recorded that Hudhayfah said, “Al-‘Aqib and As-
Sayyid, two leaders from Najran, came to the Messenger of
m
Ibn Hisham 2 :233.
Surah 3 . Al ‘Imran ( Part-3 )
179
Allah s£ seeking to invoke Allah for curses (against whoever is
unjust among them), and one of them said to the other, ‘Let us
not do that. By Allah, if he were truly a Prophet and we invoke
Allah for curses, we and our offspring shall never succeed
afterwards.’ So they said, *We will give you what you asked and
send a trusted man with us, just a trusted man.’ The
Messenger of Allah sS said;
J IgJ -J 11 0??^ ^ * *
ajub ‘^1 lJl&® '. <U)t (J y* IJ JU fc fU Zji ^
a" Verily, I xoill send a trusted man with you, a truly
trustworthy man.” The Companions of the Messenger of Allah
$S all felt eager to be that man. The Messenger jjfe said, "O
Abu 'Ubaydah bin Al-Jarrdh! Stand up.” When Abu 'Ubaydah
stood up, the Messenger of Allah said, "This is the trustee
of this Ummah .' "» I1)
Al-Bukhari recorded that Anas said that the Messenger
Allah jg said on another occasion,
C'
of
« Every Ummah has a trustee, and the trustee of this Ummah is
Abu 'Ubaydah bin Al-jarrdh .» |21
Imam Ahmad recorded that Ibn ‘Abbas said, “Abu Jahl, may
Allah curse him, said, “If 1 see Muhammad praying next to the
Ka'bah, I will step on his neck.’ The Prophet later said,
Ijljj v k UUjP Aj ft
«Had he tried to do it, the angels would have taken him
publicly. Had the Jeios wished for death, they would have
perished and would have seen their seats in the Fire. Had those
who sought Mubdhalah with the Messenger of Allah, as, went
ahead with it, they would not have found estates or families
111 Fath Al-Bari 7 :695 .
I 2 ' Fath Al-Bari 7 :696 .
180
Tafslr Ibn Kathtr
when they returned
Al-Bukhan, At-Tirmidhi and An-Nasa’i^ also recorded this
Hadith, which At-Tirmidhi graded Hasan Sahih.
Allah then said,
4 J*J' J'
iVerily, this is the true narrative } meaning, what we narrated to
you, O Muhammad, about ‘Isa is the plain truth that cannot be
avoided,
ity* 4 & % *ii
iand none has the right to be worshipped but Allah. And
indeed, Allah is the All-Mighty, the All-Wise. And if they tum
away,} by abandoning this truth,
Lilt J ^
4 then surely, Allah is All-Aware of those who do mischief .}
for those who abandon the truth for falsehood commit
mischief, and Allah has full knowledge of them and will
subject them to the worst punishment. Verily, Allah is able to
control everything, all praise and thanks are due to Him, and
we seek refuge with Him from His revenge.
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464. Sfly: "O people of the Scripture: Come to a ivord that is
just between us and you, that we worship none but Allah the
same, and that we associate no partners with Him, and that
none of us shall take others as lords besides Allah." Then, if
they turn away, say: "Bear witness that we arc Muslims."}
Every Person Knows about Tawhid
This Ayah includes the People of the Book, the Jews and
Christians, and those who follow their ways.
Ahmad 1 :248 .
121 Fath Al-Bari 8 :595, Tuhfat Al-Ahwadhi 9 :77, An-Nasal in Al-Kubra
6:518.
Surah 3 . Al 'Imran ( Part-3 )
181
if 4^=* & *#2 Ji0 ji>
^Say : "O people of the Scripture! Come to a word"}
‘Word’ - in Arabic - also means a complete sentence, as
evident from this Ayah. Allah described this word as being
one,
itliat is the same between us and you}, an honest and righteous
word that is fair to both parties. Allah then explained this word,
i'k^. **_. 'jj y\ t Zll
ithat we worship none but Allah (Alone), and that we associate
no partners with Him,}
we worship neither a statue, cross, idol, Taghut (false gods),
fire or anything else. Rather, we worship Allah Alone without
partners, and this is the message of all of Allah’s Messengers.
Allah said,
^ t' *S/ 1 Jd] Jo"' O] z&y yj. Jj-y
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iAnd We did not send any Messenger before you but We
revealed to him (saying) : " None has the right to be worshipped
but I (Allah)], so worship Me (Alone and none else)."} [21:25]
and,
Vj-J Ail J. <r= » j, jjJ \j}
iAnd verily, We have sent among every Ummah a Messenger
(proclaiming): "Worship Allah (Alone), and avoid (or keep
away from) Taghut (all false deities).”} [16:36]. Allah said
next,
i flit 05 > liljjl L*uu bwvuj Jit Lj Vj>
i"and that none of us shall take others as lords besides Alldlt."}
Ibn Jurayj commented, “We do not obey each other in
disobedience to Allah.”
id 4$
iThen, if they turn away, say: " Bear witness that we are
Muslims.”}
182
Tafsir Ibti Kathir
if they abandon this fair call, then let them know that you will
remain in Islam as Allah has legislated for you.
We should mention that the letter that the Prophet sg sent to
Heraclius reads, “In the Name of Allah, the Most Gracious, the
Most Merciful. From Muhammad, the Messenger of Allah, to
Heraclius, Leader of the Romans: peace be upon those who
follow the true guidance. Embrace Islam and you will acquire
safety, embrace Islam and Allah will grant you a double reward.
However, if you turn away from it, then you will carry the
burden of the peasants, and,
people of the Scripture: Come to a word that is the same
betxveen us and you, that we worship none but Allah (Alone),
and that we associate no partners with Him, and that none of
us shall take others as lords besides Allah.'' Then, if they turn
away, say: "Bear witness that we are Muslims. "y
Muhammad bin Ishaq and other scholars said that the
beginning of Surah Al ‘Imran, and more than eighty verses
thereafter; were revealed about the delegation of Najran. A z-
Zuhri stated that the people of Najran were the first people to
pay the Jizyah (tax money paid to the Muslim State). However,
there is no disagreement that the Ayah that ordained the
Jizyah [9:29] was revealed after the Fath (conquering Makkah,
and therefore, after the delegation of Najran came to Al-
Madlnah). So, how can this Ayah [3:64] be contained in the
Prophet’s letter to Heraclius before the victory of Makkah, and
how can we harmonize between the statements of Muhammad
bin Ishaq and Az-Zuhri? The answer is that the delegation of
Najran came before Al-Hudaybiyyah (before the victory of
Makkah), and what they paid was in lieu of the Mubahalah,
not as Jizyah. The Ayah about the Jizyah was later revealed,
and its ruling supported what occurred with the Najran
people. In support of this opinion, we should mention that in
another instance, the ruling on dividing the booty into one -
fifth (for the Prophet jg) and four-fifths (for the fighters) agreed
with the practice of ‘Abdullah bin Jahsh during the raid that he
led before Badr. An Ayah later on upheld the way ‘Abdullah
Surah 3. Al 'Imran (Part-3)
183
divided the booty. Therefore, it is possible that the Prophet sfe
wrote this statement (Say, “O People of the Scripture...”) in his
letter to Heraclius before the Ayah was revealed. Later on, the
Qur’an agreed with the Prophet’s statement, word by word. It is
also a fact that the Qur’an was revealed in agreement with
what ‘Umar said regarding the captured disbelievers at Badr,
the Hijab (Muslim woman code of dress), refraining from
performing prayer for the hypocrites, and regarding his
statements:
4And take you the Maqdm (place) of Ibrahim as a place of
prayer.} [2:125], and,
x/ \
Cs-^r
ilt may be if he divorced you (all) that his Lord will give him
instead of you, wives belter than you.} [66:5].
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465. O people of the Scripture! Why do you dispute about
Ibrahim, while the Tawrah and the Injil were not revealed till
after him? Have you then no sense?}
466. Verily, you are those who have disputed about that of
which you have knoioledge. Why do you then dispute
concerning that of which you have no knowledge? It is Allah
Wlw knows, and you know not.}
467 . Ibrahim ivas neither a Jew nor a Christian, but he was a
true Muslim Hanifa and he was not of the Mushrikin }
468. Verily, among mankind who have the best claim to
Ibrahim are those who followed him, and this Prophet and those
who have believed. And Allah is the Wali (Protector and
Helper) of the believers . }
184 Tafsir Ibtt Kathir
Disputing with the Jews and Christians About the
Religion of Ibrahim
Allah censures the Jews and Christians for their dispute
with Muslims over Ibrahim Al-Khalil and the claim each group
made that he was one of them. Muhammad bin Ishaq bin
Yasar reported that Ibn ‘Abbas said, “The Christians of Najran
and Jewish rabbis gathered before the Messenger of Allah sfe,
and disputed in front of him. The rabbis said, Ibrahim was
certainly Jewish.’ The Christians said, ‘Certainly, Ibrahim was
Christian.’ So Allah sent down,
40 people of the Scripture (Jews and Christians)! Why do you
dispute about Ibrahim,}
meaning, *How is it that you, Jews, claim that Ibrahim was
Jew, although he lived before Allah sent down the Tawrah to
Musa? How is it that you, Christians, claim that Ibrahim was
Christian, although Christianity came after his time?” 1 * 1 This
is why Allah said,
iHave you then no sense?}
Allah then said,
k ‘*i («£• S4 $ pi ‘ti
iVerily, you are those who have disputed about that of which
you have knowledge. Why do you then dispute concerning that
of which you have no knowledge?}
This Ayah criticizes those who argue and dispute without
knowledge, just as the Jews and Christians did concerning
Ibrahim. Had they disputed about their religions, which they
had knowledge of, and about the Law that was legislated for
them until Muhammad was sent, it would have been better
for them. Rather, they disputed about what they had no
knowledge of, so Allah criticized them for this behavior. Allah
commanded them to refer what they have no knowledge of to
He Who knows the seen and unseen matters and Who knows
[>l
At-Tabari 6 :490 .
185
Sii rah 3. Al ‘Imran ( Part-3 )
the true reality of all things. This is why Allah said,
ill is Allah Who knows, and you knoio not.}
Allah said,
/*/ »A
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ilbrdhim was neither a Jezv nor a Christian, but he was a true
Muslim Hanifa j», shunning Shirk and living in Iman,
4S£iS ^ o*'
}and he zoas not of the Mushrikin .}
This Ayah is similar to the Ayah in Surat Al-Baqarah,
iAnd they say, " Be Jeivs or Christians, then you will be
guided..."} (2:135].
Allah said next,
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4 Verily, among mankind zuho have the best claim to Ibrahim
are those zvho followed him, and this Prophet and those who
have believed. And Allah is the Wali (Protector and Helper) of
the believers.}
This Ayah means, “The people who have the most right to be
followers of Ibrahim are those who followed his religion and
this Prophet, Muhammad jg, and his Companions from the
Muhajirin, Ansar and those who followed their lead.” Said bin
Mansur recorded that Ibn Mas'ud said that the Messenger of
Allah jg said,
• Every Prophet had a Wali (supporter, best friend) from among
the Prophets. My Wali among them is my father Ibrahim, the
Khalil (intimate friend) of my Lord, the Exalted and Most
Honored »
The Prophet jg then recited,
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187
Surah 3 . Al ‘Imran (Part-3)
471. "O People of the Scripture! Why do you mix truth with
falsehood and conceal the truth ivhile you know?"}
472. And a party of the People of the Scripture say: "Believe in
the morning in that which is revealed to the believers, and
reject it at the end of the day, so that they may turn back.}
473. And believe no one except the one who follcnos your
religion." Say (O Prophet): “ Verily , right guidance is the
guidance of Allah." (And they say:) "Do not believe that
anyone can receive like that which you have received, otherwise
they would engage you in argument before your Lord." Say:
"All the bounty is in the Hand of Allah; He grants to whom
He wills. And Allah is All-Sufficient for His creatures' needs,
All-Knower ."}
474. He selects for His Mercy whom He wills and Allah is the
Oioner of great bounty.}
The Envy the Jews Feel Towards Muslims; Their Wicked
Plots Against Muslims
Allah states that the Jews envy the faithful and wish they
could misguide them. Allah states that the punishment of this
behavior will fall back upon them, while they are unaware.
Allah criticizes them,
40 People of the Scripture! : Why do you disbelieve in the Ayat
of Allah, while you bear ivitness.}
You know for certain that Allah’s Ayat are true and authentic,
40 People of the Scripture: Why do you mix truth with
falsehood and conceal the truth while you know? }
by hiding what is in your Books about the description of
Muhammad sg, while you know what you do.
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4fec
4 And a party of the People of the Scripture say : "Believe in the
morning in that which is revealed to the believers, and reject it
188
Tafsir Ibn Kathir
at the end of the day,}
This is a wicked plan from the People of the Book to deceive
Muslims who are weak in the religion. They decided that they
would pretend to be believers in the beginning of the day, by
attending the dawn prayer with the Muslims. However, when
the day ended, they would revert to their old religion so that
the ignorant people would say, “They reverted to their old
religion because they uncovered some shortcomings in the
Islamic religion.” This is why they said next.
^so that they may turn back Ibn Abi Najih said that Mujahid
commented about this Ayah, which refers to the Jews, “They
attended the dawn prayer with the Prophet and disbelieved
in the end of the day in order to misguide the people. This way,
people would think that they have uncovered shortcomings in
the religion that they briefly followed.” 111
C?-* o-i
4" And believe no one except the one who follows your religion." 4
They said, do not trust anyone with your secret knowledge,
except those who follow your religion. Therefore, they say, do
not expose your knowledge to Muslims in order to prevent
them from believing in it and, thus, use it as proof against
you. Allah replied,
jty
4Say: (O Prophet) "Verily, right guidance is the guidance of
Allah."}
Allah guides the hearts of the faithful to the perfect faith
through the clear Ayat, plain proofs and unequivocal evidence
that He has sent down to His servant and Messenger
Muhammad This occurs, O you Jews, even though you hide
the description of Muhammad jfe. the unlettered Prophet whom
you find in your Books that you received from the earlier
Prophets. Allah’s statement;
j' Vk jil uj \ city
m
At-Tabari 6 :508 .
Surah 3. Al ‘ Imran (Part-3)
189
4(And they say:) "Do not believe that anyone can receive like
that which you have received, otherwise they would engage you
in argument before your Lord."}
They say, “Do not disclose the knowledge that you have to
the Muslims, to prevent them from learning it and thus
becoming your equals. They will be even better because they
will believe in it or will use it against you as evidence with
your Lord, and thus establish Allah’s proof against you in this
life and the Hereafter.” Allah said,
4*^ o' <-i$. k
4 Say : " All the bounty is in the Hand of Allah ; He grants to
whom He wills.}
meaning, all affairs are under His control, and He gives and
takes. Verily, Allah gives faith, knowledge and sound
comprehension to whomever He wills. He also misguides
whomever He wills by blinding his sight, mind, seeding his
heart, hearing and stamping his eyes closed. Allah has the
perfect wisdom and the unequivocal proofs.
j's % si* & y %}
4And Allah is All-Sufficient for His creatures’ needs, AIl-
Knower.” He selects for His mercy whom He wills and Allah is
the Owner of great bounty.}
meaning, He has endowed you, O believers, with tremendous
virtue, in that He honored your Prophet Muhammad gs over all
other prophets, and by directing you to the best Sharfah there
is.
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475. Among the People of the Scripture is he who, if entrusted
with a Qintar (a great amount of wealth), will readily pay it
back; and among them there is he who, if entrusted with a
single silver coin, will not repay it unless you constantly stand
demanding, because they say: ” There is no blame on us to
betray and take the properties of the illiterates (Arabs)." But
190
Tafsir Ibti Kathir
they tell a lie against Allah while they know it.}
i76. Yes, whoever fulfills his pledge and fears Allah much;
verily, then Allah loves the Muttaqin (the pious).}
How Trustworthy Are the Jews?
Allah states that there are deceitful people among the Jews.
He also warns the faithful against being deceived by them,
because some of them,
iif entrusted with a Qintar (a great amount)} of money,
1
iioill readily pay it back;} This Ayah indicates that this type
would likewise give what is less than a Qintar, as is obvious.
However,
4 *4* x ii‘k ^ o) b* jkki'i}
iand among them there is he who, if entrusted with a single
silver coin, will not repay it unless you constantly stand
demanding,}
and insisting on acquiring your rightful property. If this is
what he would do with one Dinar, then what about what is
more than a Dinar? We mentioned the meaning of Qintar in
the beginning of this Surah, while the value of Dinar is well
known. Allah’s statement,
4 J : * /'" * 4 ££
4 because they say : "There is no blame on us to betray and take
the properties of the illiterates (Arabs).”}
means, what made them reject the truth (or what they owed)
is that they said, “There is no harm in our religion if we eat
up the property of the unlettered ones, the Arabs, for Allah
has allowed it for us.” Allah replied,
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iBut they tell a lie against Allah while they knoiv it.}
for they invented this lie and word of misguidance. Rather,
Allah would not allow this money for them unless they had a
right to it.
197
Surah 3 . Al ' I mran (Part-3)
‘Abdur-Razzaq recorded that Sa'sa'ah bin Yazld said that a
man asked Ibn ‘Abbas, “During battle, we capture some
property belonging to Ahl Adh-Dhimmahy ] such as chickens
and sheep.” Ibn ‘Abbas said, “What do you do in this case?”
The man said, “We say that there is no sin (if we confiscate
them) in this case.” He said, “That is what the People of the
Book said,
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iTItere is no blame on us to betray and take the properties of
the illiterates (Arabs).}
Verily, if they pay the Jizyah, then you are not allowed their
property, except when they willingly give it up.”* 2 *
Allah then said,
AYes, whoever fulfills his pledge and fears Allah much,}
fulfills his promise and fears Allah among you, O People of the
Book, regarding the covenant Allah took from you to believe in
Muhammad sg when he is sent, just as He took the same
covenant from all Prophets and their nations. Whoever avoids
Allah’s prohibitions, obeys Him and adheres to the Shari'ah
that He sent with His Final Messenger sg and the master of all
mankind.
4 >
iverily, then Allah loves the Muttaqin.}
Yj 4 (*4* <3^ ^ uIj jif ojjjS
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477. Verily, those who purchase a small gain at the cost of
Allah's covenant and their oaths, they shall have no portion in
the Hereafter (Paradise). Neither will Allah speak to them nor
look at them on the Day of Resurrection , nor will He purify
them, and tlmj shall have a paitifid torment.}
Jews and Christians living under Muslim control.
Tafsir ‘Abdur-Razzaq 1 :123.
192 Tafstr Ibn Kathir
There is No Share in the Hereafter for Those Who Break
Allah’s Covenant
Allah states that whoever prefers the small things of this
short, soon to end life, instead of fulfilling what they have
promised Allah by following Muhammad 53, announcing his
description [from their books] to people and affirming his truth,
then.
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They will not have a share or part in the Hereafter’s rewards,
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ANeither will Allah speak to them nor look at them on the Day
of Resurrection }
with His mercy. This Ayah indicates that Allah will not speak
words of kindness nor look at them with any mercy,
Anor will He purify them} from sins and impurities. Rather, He
will order them to the Fire,
iU
Aand they shall have a painful torment.}
There are several Hadiths on the subject of this Ayah, some
of which follow.
The First Hadith
Imam Ahmad recorded that Abu Dharr said, “The Messenger
of Allah jg said,
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*There are three persons whom Allah will not speak to, look at
on the Day of Resurrection or purify, and they shall taste a
painful torment. I said, 'O Messenger of Allah! Who are they,
may they gain failure and loss?' He said, repeating this
1 93
Surah 3. Al 'Imran (Part-3)
statement thrice, 'The Musbil (man whose clothes reach beloio
the ankles), he who swears while lying so as to sell his
merchandize and the one who gives charity and reminds people
ofit).'»”W
This was also recorded by Muslim, and the collectors of the
Suntm. 12 '
Another Hadith
Imam Ahmad recorded that ‘Adi bin ‘Amlrah Al-Kindi said,
“Imru’ Al-Qays bin ‘Abis, a man from Kindah, disputed with a
man from Hadramut in front of the Messenger of Allah sg
concerning a piece of land. The Prophet sg required the man
from Hadramut to present his evidence, but he did not have
any. The Prophet jg required Imru’ Al-Qays to swear to his
truthfulness, but the man from Hadramut said, ‘O Messenger
of Allah! If you only require him to swear, then by the Lord of
the Ka'bah (Allah), my land is lost.’ The Messenger of Allah sg
said,
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“ Whoever siuears while lying to acquire the property of others,
will meet Allah while He is angri/ with him
Raja’ one of the narrators of the Hadith, said that the
Messenger of Allah 5 g then recited,
1
4 Verily, those who purchase a small gain at the cost of Allah's
covenant and their oaths... 4
Imru’ Al-Qays said, ‘What if one forfeits this dispute, what
will he gain, O Messenger of Allah?’ The Prophet sg answered,
“Paradise.’ Imru’ Al-Qays said, ‘Bear witness that I forfeit all the
land for him.’”* 31 An-Nasa’i also recorded this Hadith J 4 *
Ahmad 5 :148.
^ Muslim 1 :102, Abu Dawud 4:346, Tuhfat Al-Ahwadhi 4:401 , An-
NasaT 7 :245 , Ibn Majah 2 :744 .
Ahmad 4:191 .
* 4 ' An-Nasa’i in Al-Kubra 3 :486 .
194
Tafsir Ibn Kathfr
Another Hadith
Imam Ahmad recorded that ‘Abdullah said that the
Messenger of Allah $g said.
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«VWioet?er Mes a false oath to deprive a Muslim of his property
will meet Allah while He is angry with him .»
Al-Ash‘ath said, “By Allah! This verse was revealed
concerning me. I owned some land with a Jewish man who
denied my right, and I complained against him to the
Messenger of Allah. The Prophet jg asked me, ‘Do you have
evidence?’ I said, 1 don’t have evidence.’ He said to the Jew,
Take an oath then.’ I said, ‘O Allah’s Messenger! He will take a
(false) oath immediately, and I will lose my property.’ Allah
revealed the verse,
4 Verily, those who purchase a small gain at the cost of Allah’s
covenant and their oaths... V* 11
The Two SahOis recorded this Hadith.^
Another Hadxth
Imam Ahmad recorded that Abu Hurayrah said that the
Messenger of Allah jg said,
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uThree persons whom Allah shall not speak to on the Day of
Resurrection, or look at, or purify them, and they shall taste a
painful torment. (They are) a man who does not give the
wayfarer some of the water that he has; a man who swears,
while lying, in order to complete a sales transaction after the
’Asr prayer; and a man who gives his pledge of allegiance to an
111 Ahmad 1 :379.
121 Fath Al-Bari 5 :336 , Muslim 1 : 1 22 .
195
Surah 3 . Al 'Imran ( Part-3 )
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and if the Imam gives
him (something), he ful-
fills the pledge, but if
the Imam does not give
him, he does not fulfill
the pledge*. [1]
Abu Dawud and At-
Tirmidhi 12 ’ also
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and At-Tirmidhi
graded it Hasan
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47S. And verily, among
them is a party who
distort the Book with their tongues, so that you may think it is from
the Book, but it is not from the Book, and they say: " This is from
Allah,” but it is not from Allah; and they speak a lie against Allah
xohile they know it.$
The Jews Alter Allah’s Words
Allah states that some Jews, may Allah’s curses descend on
them, distort Allah’s Words with their tongues, change them
from their appropriate places, and alter their intended
meanings. They do this to deceive the ignorant people by
making it appear that their words are in the Book of Allah.
111 Ahmad 2:480.
^ Abu Dawud 3 :749 , Tuhfat Al-Ahwadhi 5:218.
196
Tafsfr Ibn Kathir
They attribute their own lies to Allah, even though they know
that they have lied and invented falsehood. Therefore, Allah
said,
& zgx jSf &
iattd they speak a lie against Allah while they know it.}
Mujahid, Ash-ShaTji, Al-Hasan, Qatadah and Ar-RabI' bin
Anas said that,
iwho distort the Book with their tongues ,}
means, “They alter them (Allah’s Words).
Al-Bukhari reported that Ibn ‘Abbas said that the Ayah
means they alter and add although none among Allah’s creation
can remove the Words of Allah from His Books, they alter and
distort their apparent meanings. Wahb bin Munabbih said, “The
Tawrah and the Injll remain as Allah revealed them, and no
letter in them was removed. However, the people misguide
others by addition and false interpretation, relying on books that
they wrote themselves. Then,
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ithey say: " This is from Allah/' but it is not from Allah;}
As for Allah’s Books, they are still preserved and cannot be
changed.” Ibn Abi Hatim recorded this statement. However, if
Wahb meant the books that are currently in the hands of the
People of the Book, then we should state that there is no
doubt that they altered, distorted, added to and deleted from
them. For instance, the Arabic versions of these books contain
tremendous error, many additions and deletions and
enormous misinterpretation. Those who rendered these
translations have incorrect comprehension in most, rather, all
of these translations. If Wahb meant the Books of Allah that
He has with Him, then indeed, these Books are preserved and
were never changed.
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Ibn Abi Hatim 2 :36 1 .
Surah 3 . Al 'Imran ( Part-3 )
297
4>;$A2 ^ H S jSCiv. ^ 2^8 |&£ JS ^
479. It is not (possible) for any human being to whom Allah
has given the Book and Al-Hukm and prophcthood to say to the
people: "Be my ivorshippers rather than Allah’s." On the
contrary (he would say): "Be you Rabbaniyyun , because you
are teaching the Book, and you are studying it."}
480. Nor would he order you to take angels and Prophets for
lords. Would he order you to disbelieve after you have
submitted to Allah’s will?}
No Prophet Ever Called People to Worship him or to
Worship Other Than Allah
This Ayah [3:79] means, it is not for a person whom Allah
has given the Book, knowledge in the Law and prophethood to
proclaim to the people, “Worship me instead of Allah,”
meaning, along with Allah. If this is not the right of a Prophet
or a Messenger, then indeed, it is not the right of anyone else
to issue such a claim.
This criticism refers to the ignorant rabbis, priests and
teachers of misguidance, unlike the Messengers and their
sincere knowledgeable followers who implement their
knowledge; for they only command what Allah commands
them, as their honorable Messengers conveyed to them. They
also forbid what Allah forbade for them, by the words of His
honorable Messengers. The Messengers, may Allah’s peace and
blessings be on all of them, are the emissaries between Allah
and His creation, conveying Allah’s Message and Trust. The
messengers indeed fulfilled their mission, gave sincere advice
to creation and conveyed the truth to them. Allah’s statement,
if
Si*
40n the contrary (he would say), "Be you Rabbaniyyun,
because you are teaching the Book, and you are studying it."}
means, the Messenger recommends the people to be
Rabbaniyyun. Ibn ‘Abbas, Abu Razln and several others said
that Rabbaniyyun means, “Wise, learned, and forbearing.” 111
111 Ibn Abi HStim 2 :365 .
198
Tafsir Ibn Kathir
Ad-Dahhak commented concerning Allah’s statement.
i&jl ^ ^ c,}
4 because you are teaching the Book, and you are studying it. }
“Whoever learns the Qur’an deserves to become a Faqih
(learned).”
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iand you are studying it}, preserving its words.
Allah then said,
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iNor would he order you to take angels and Prophets for lords.}
The Prophet does not command worshipping other than Allah,
whether a sent Messenger or an angel.
& H - M
iWould he order you to disbelieve after you have submitted to
Allah's will?}
meaning, he would not do that, for whoever calls to
worshipping other than Allah, will have called to Kufr. The
Prophets only call to Iman which commands worshipping Allah
Alone without partners. Allah said in other Ayat,
4’ Tt 0 V) 4) V Jo
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iAnd We did not send any Messenger before you (O
Muhammad jg ) but We revealed to him (saying) : ''None has
the right to be worshipped but I, so worship Me”.} (21:25],
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iAnd verily, We have sent among every Ummah a Messenger
(proclaiming): " Worship Allah (Alone), and avoid Tdghiit (all
false deities).”} (16:36], and,
i+JJ. oji Of Of Of £ j£j}
iAnd ask those of Our Messengers whom We sent before you:
"Did We ever appoint gods to be worshipped besides the Most
Gracious (Allah)?”} [43:45]
Allah said concerning the angels,
Surah 3 . Al 'Imran (Part-3)
199
iSj* jX <?yr oi
pri & <yj
4And if any of them should say : " Verily , I am a god besides
Him (Allah)," such a one We should recompense with Hell.
Thus We recompense the wrongdoers y (21:29).
481. And (remember) when Allah took the covenant of the
Prophets, saying: "Take whatever I gave you from the Book
and Hikmah, and afterwards there will come to you a
Messenger confirming what is with you; you must, then,
believe in him and help him." Allah said: "Do you agree (to it)
and will you take up Isri?" They said: "We agree." He said:
"Then bear witness; and I am with you among the
witnesses. 'y
482. Then whoever turns away after this, they are the
rebellious y
Taking a Pledge From the Prophets to Believe in Our
Prophet, Muhammad m
Allah states that He took a pledge from every Prophet whom
He sent from Adam until Isa, that when Allah gives them the
Book and the Hikmah, thus acquiring whatever high grades
they deserve, then a Messenger came afterwards, they would
believe in and support him. Even though Allah has given the
Prophets the knowledge and the prophethood, this fact should
not make them refrain from following and supporting the
Prophet who comes after them. This is why Allah, the Most
High, Most Honored, said
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4And (remember) when Allah took the covenant of the
Prophets, saying: "Take whatever I gave you from the Book
and Hikmah. 'y
200
Tafsir Ibn Kathir
meaning, if I give you the Book and the Hikmah,
afterwards there will come to you a Messenger
confirming what is with you; you must, then, believe in him
and help him." Allah said, "Do you agree (to it) and will you
take up Isri ?”}
Ibn ‘Abbas, Mujahid, Ar-Rabl‘, Qatadah and As-Suddi said
that 7srf means, “My covenant. ’’t* 1 Muhammad bin Ishaq said
that,
^Isri} means, “The responsibility of My covenant that you
took,”* 2 * meaning, the ratified pledge that you gave Me.
iTltey said: ,r We agree." He said: "Then bear witness; and I
am with you among the witnesses." then whoever turns away
after this,”}
from fulfilling this pledge and covenant,
ithey are the rebellious .} ‘Ali bin Abi Talib and his cousin
‘Abdullah bin ‘Abbas said, “Allah never sent a Prophet but after
taking his pledge that if Muhammad jg were sent in his
lifetime, he would believe in and support him.”* 31 Allah
commanded each Prophet to take a pledge from his nation that
if Muhammad were sent in their time, they would believe in
and support him. Tawus, Al-Hasan Al-Basri and Qatadah said,
“Allah took the pledge from the Prophets that they would
believe in each other”, and this statement does not contradict
what ‘Ali and Ibn ‘Abbas stated.
Therefore, Muhammad is the Final Prophet jg until the Day
of Resurrection. He is the greatest Imam, who if he existed in
111 Ibn Abi Hatim 2 :373 ,374.
121 Ibn Abi Hatim 2 :273 .
131 At-Tabari 6:555.
Surah 3 . Al 'Imran (Part-3)
201
any time period,
deserves to be obeyed,
rather than all other
Prophets. This is why
Muhammad jg led the
Prophets in prayer
during the night of
Isra’ when they
gathered in Bayt Al-
Maqdis (Jerusalem).
He is the intercessor
on the Day of
Gathering, when the
Lord comes to judge
between His servants.
This is Al-Maqam Al-
Mahmud (the praised
station) [refer to
17:79) that only
Muhammad deserves,
a responsibility which
the mighty Prophets
and Messengers will
decline to assume.
However, Muhammad
2 g will carry the task
of intercession, may Allah’s peace and blessings be on him.
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483. Do they seek other than the religion of Allah, while to
Him submitted all creatures in the heavens and the earth,
willingly or unwillingly. And to Him shall they all be
returned. }
484. Say : "We believe in Allah and in what has been sent
202
Tafsir Ibn Kathir
down to us, and what was sent down to Ibrahim, Ismd'tl,
Ishaq, Ya'qub and Al-Asbdt, and what was given to Musa, 'Isa
and the Prophets from their Lord. We make no distinction
between one another among them and to Him (Allah) we have
submitted .")
485. And whoever seeks a religion other than Islam, it will
never be accepted of him, and in the Hereafter he will be one of
the losers.) '
The Only Valid Religion To Allah is Islam
Allah rebukes those who prefer a religion other than the
religion that He sent His Books and Messengers with, which is
the worship of Allah Alone without partners, to Whom,
4submitted all creatures in the heavens and the earth,)
Willingly, or not. Allah said in other Ayat,
4^Jj uj’jV'j 4 -w> Zif)
4And unto Allah (Alone) falls in prostration whoever is in the
heavens and the earth, willingly or unwillingly.) [13:15], and,
>J k JPB owif £ m & * # & u !£
iHave they not observed things that Allah has created : (how)
their shadows incline to the right and to the left, making
prostration unto Allah, and they are lowly? And to Allah
prostrate all that is in the heavens and all that is in the earth,
of the moving creatures and the angels, and they are not proud.
They fear their Lord above them, and they do what tltey are
commanded) [16:48-50).
Therefore, the faithful believer submits to Allah in heart and
body, while the disbeliever unwillingly submits to Him in body
only, since he is under Allah’s power, irresistible control and
mighty kingship that cannot be repelled or resisted. Wakf
reported that Mujahid said that the Ayah,
Surah 3. Al 'Imran (Part-3)
203
4 'a^== , j 4 ^ T^ij ^
iWhile to Him submitted all creatures in the heavens and the
earth , willingly or unwillingly}, is similar to the Ayah,
iAnd verily, if you ask them : "Who created the heavens and
the earth?" Surely, they will say: "Allah"} ll] [ 39 : 38 ).
He also reported that Ibn ‘Abbas said about,
> if'si'b i&S <4 i>* tAj}
iwhile to Him submitted all creatures in the heavens and the
earth, willingly or unwillingly.}
“When He took the covenant from them.” 121
iAnd to Him shall they all be returned}
on the Day of Return, when He will reward or punish each
person according to his or her deeds.
Allah then said,
its 3j Z'j % dft $}
iSay : "We believe in Allah and in what has been sent down to
us} the Qur’an,
iSSf iUSlj & $ ~tj}
iand what was sent down to Ibrahim, Ismai'l, Ishaq, Ya'qub}
the scriptures and revelation,
i±S%}
iand the Asbdt,} the Asbat are the twelve tribes who
originated from the twelve children of Israel (Ya'qub).
t'j,}
iand what was given to Musa, 'Isa} the Tawrah and the Injfl,
1,1 At-Jabari 6 :565 .
121 At-Tabari 6:565. Refer to 7:172-173.
204
Tafsir Ibn Kathir
oi
iand the Prophets from their Lord.}
and this encompasses all of Allah’s Prophets. *
4-*^ -P ^ o>i> y}
iWe make no distinction between one another among them }
we believe in all of them,
a
4 And to Him (Allah) we have submitted (in Islam)}
Therefore, faithful Muslims believe in every Prophet whom
Allah has sent and in every Book He revealed, and never
disbelieve in any of them. Rather, they believe in what was
revealed by Allah, and in every Prophet sent by Allah. Allah
said next.
4a--2 S-i*i ii 1 * Vti (A-W cyj}
4 And whoever seeks a religion other than Islam, it will never be
accepted of him,}
whoever seeks other than what Allah has legislated, it will not
be accepted from him,
0? j £j}
4and in the Hereafter he will be one of the losers.}
As the Prophet jfe said in an authentic Hadith,
«Sj i
» Whoever commits an action that does not conform to our
matter (religion) then it is rejected ». ll)
*— ^ r 1 i j»- o' 'j Uy «at y
A - ' jwUiii i > y 'iifj
'Jj m ,oj_^j (ii yj i'joJ' --ii* y av . jv«1»^
4 ■ *' . OJA* oj' oJ» 'yJ-J j OiJ'j Juu iyt
111
Fath Al-Bari 5 :355 .
Surah 3. Al 'Imran (Part-3)
205
486. How shall Allah guide a people who disbelieved after their
belief and after they bore witness that the Messenger is true and
after clear proofs came to them? And Allah guides not the
people zoho are wrongdoers .
487. They are those whose recompense is that on them (rests)
tlte curse of Allah, of the angels and of all mankind. $
488. They will abide therein. Neither will their torment be
lightened nor will it be delayed or postponed.)
489. Except for those who repent after that and do righteous
deeds. Verily, Allah is Oft-Forgiving, Most Merciful.)
Allah Does Not Guide People Who Disbelieve After they
Believed, Unless They Repent
Ibn Jarir recorded that Ibn ‘Abbas said, “A man from the
Ansar embraced Islam, but later reverted and joined the
polytheists. He later on became sorry and sent his people to,
‘Ask the Messenger of Allah for me, if I can repent.’ Then,
4 (*r-*^V ill
4Hmo shall Allah guide a people who disbelieved after their
belief) until,
js*- *>>'
4 Verily, Allah is Oft-Forgiving, Most Merciful.)
was revealed and his people sent word to him and he re-
embraced Islam. ’’ ,11
This is the wording recorded by An-Nasa’i, Al-Hakim and Ibn
Hibban . 121 Al-Hakim said, “Its chain is Sahih and they did not
record it.”
Allah’s statement,
4 Menu shall Allah guide a people who disbelieved after their
belief and after they bore witness that the Messenger is true and
after clear proofs came to thetn?
m At-Tabari 6 :572 .
121 An-Nasa’i in Al-Kubra 6 :31 1 , Al Hakim 4 :366 , Ibn Hibban 6 :323 .
206
Tafsir Ibn Kathir
means, the proofs and evidences were established, testifying
to the truth of what the Messenger was sent with. The truth
was thus explained to them, but they reverted to the darkness
of polytheism. Therefore, how can such people deserve
guidance after they willingly leapt into utter blindness? This is
why Allah said,
i&M y %}
iAnd Allah guides not the people who are wrongdoers.}
He then said,
iThey are those whose recompense is that on them (rests) the
curse of Allah, of the angels and of all mankind .}
Allah curses them and His creation also curses them.
iTltey will abide therein } in the curse,
iNeither will their torment be lightened nor loill it be delayed
or postponed .}
for, the torment will not be lessened, not even for an hour.
After that, Allah said,
t <
T.ik ill 1. h -S'
iExcept for those who repent after that and do righteous deeds.
Verily, Alldlt is Oft-Forgiving, Most Merciful .}
This Ayah indicates Allah’s kindness, graciousness,
compassion, mercy and favor on His creatures when they
repent to Him, for He forgives them in this case.
£ >¥& & j 2 i & k$
& ^ * $2$ M M & k
490. Verily, those who disbelieved after their belief and then
went on increasing in their disbelief never will their repentance
be accepted. And they are those who are astray.}
207
Surah 3 . Al 'Imran ( Part-3 )
491. Verily, those who disbelieved, and died while they were
disbelievers, the (whole) earth full of gold will not be accepted
from anyone of them if they offered it as a ransom . For them is
a painful torment and they will have no helpers .}
Neither Repentance of the Disbeliever Upon Death, Nor
His Ransoming Himself on the Day of Resurrection Shall
be Accepted
Allah threatens and warns those who revert to disbelief after
they believed and who thereafter insist on disbelief until death.
He states that in this case, no repentance shall be accepted
from them upon their death. Similarly, Allah said,
til O&dli SjcLZ <<Ub, c^,}
4 And of no effect is the repentance of those who continue to do
evil deeds until death faces one of them > (4:18).
This is why Allah said.
4never will their repentance be accepted. And they are those
who went astray.}
to those who abandon the path of truth for the path of
wickedness. Al-Hafiz Abu Bakr Al-Bazzar recorded that Ibn
‘Abbas said that some people embraced Islam, reverted to
disbelief, became Muslims again, then reverted from Islam.
They sent their people inquiring about this matter and they
asked the Messenger of Allah jg. On that, this Ayah was
revealed,
4#£ &S j & M W Sj k>
4Verily, those who disbelieved after their belief and then went
on increasing in their disbelief never will their repentance be
accepted}. The chain of narration is satisfactory.* 1 '
Thereafter, Allah said.
JS C3S
* 1 * Ad-Durr Al-Manthur 2:258.
208
Tafsir Ibti Kathir
, & s * •+
4^
4 Verily , those who disbelieved, and died while they were
disbelievers, the (ivhole) earth full of gold will not be accepted
from anyone of them even if they offered it as a ransom.}
Those who die while disbelievers, shall have no good deed
ever accepted from them, even if they spent the earth’s fill of
gold in what was perceived to be an act of obedience. The
Prophet was asked about ‘Abdullah bin Jud'an, who used to
be generous to guests, helpful to the indebted and who gave
food (to the poor); will all that benefit him? The Prophet jjg said,
f y- u
!! • :}** • ' J '■ y* "'ll J* Ujj ^Lsj ^_5 AjJ
« No, for not even one day during his life did he pronounce, ‘O
my Lord! Forgive my sins on the Day of Judgment
Similarly, if the disbeliever gave the earth’s full of gold as
ransom, it will not be accepted from him. Allah said,
yj yj>
4 .. . nor shall compensation be accepted from him, nor shall
intercession be of use to him >[2:1 23), and
4 .. . 0n which there will be neither mutual bargaining nor
befriending.} (14:31], and,
it .4, \jj3Sj LLL JILj &J; 4 u & ') sii if}
4 IP • ^ 1 * j * ' .**) 1 kj'je
4 tor/7 1 /, those who disbelieve, if they had all that is in the
earth, and as much again therewith to ransom themselves
thereby from the torment on the Day of Resurrection, it would
never be accepted of them, and theirs would be a painful
tonnent} [5:36].
This is why Allah said here,
Si Sg uM k*
pi
Muslim 1 :196.
209
Surah 3 . Al ‘Imran ( Part-3 )
iVerily, those who disbelieved, and died while they were
disbelievers, the (whole) earth full of gold will not be accepted
from anyone of them if they offered it as a ransom
The implication of this Ayah is that the disbeliever shall
never avoid the torment of Allah, even if he spent the earth’s
fill of gold, or if he ransoms himself with the earth’s fill of
gold, - all of its mountains, hills, sand, dust, valleys, forests,
land and sea.
Imam Ahmad recorded that Anas said that the Messenger of
Allah gg said,
ppj l>' N| Vj jt-1 <y*jj p : J y? '•pr* '-?■> c?'
jXP. (Jyii iJs. Q ‘j * ji y-* Ji <Jl
‘jJ. 1 >'j i: :J fid Ps y\ U jfid j&> yi
■ ip 40 ifi -dyd “4r*
* ,dii . ji ip ui 'jj J ui ,y , s iit P&L ji
aA man from among the people of Paradise will be brought and
Allah will ask him, "O son of Adam! How did you find your
dwelling?" He will say, “O Lord, it is the best dwelling."
Allah will say, "Ask and wish." The man will say, "I only ask
and wish that You send me back to the world so tlmt I am killed
ten times in Your cause," because of the honor of martyrdom he
would experience. A man from among the people of the Fire
will be brought, and Allah will say to him, "O son of Adam!
How do you find your dwelling?" He will say, "It is the worst
dwelling, O Lord.” Allah will ask him, "Would you ransom
yourself from Me with the earth's fill of gold?" He will say,
"Yes, O Lord." Allah will say, " You have lied. I asked you to
do wluit is less and easier than that, but you did not do it,"
and he will be sent back to the Fire.* 111
This is why Allah said,
4^" <j? (A 1 & Xt)
111 Ahmad 3:207.
210
J
Tafsir Ibn Kathir
iFor them is a painful
torment and they will
have no helpers .}
for they shall not
have anyone who will
save them from the
torment of Allah or
rescue them from His
painful punishment.
& Ji Oy£
‘4 •% &
492. By no means shall
you attain Al-Birr, un-
less you spend of that
which you love; and
whatever of good you
spend, Alldh knows it
well.}
Al-Birr is Spending
from the Best of
One's Wealth
In his Tafsir, Wak!‘ reported, that ‘Amr bin Maymun said
that
msi&z it sgjp
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f OIjW 4J Cg^Ua)]i£Jlfej DjL*a
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<By no means shall you attain Al-Birr} is in reference to attaining
Paradise. 11 '
Imam Ahmad reported that Anas bin Malik said, “Abu
Talhah had more property than any other among the Ansar in
Al-Madlnah, and the most beloved of his property to him was
Bayruha’ garden, which was in front of the (Messenger's)
Masjid. Sometimes, Allah’s Messenger jg used to go to the
garden and drink its fresh water.” Anas added, “When these
verses were revealed,
m
At-Tabari : 6:587.
Surah 3 . Al 'Imran (Part-4)
211
% \$Z
iBy tio means shall you attain Al-Birr unless You spend of that
which you love,}
Abu Talhah said, ‘O Allah’s Messenger! Allah says,
4% e* ft* £ 2 m
^By no means shall you attain Al-Birr, unless you spend of
that which you love; }
No doubt, Bayruha’ garden is the most beloved of all my
property to me. So I want to give it in charity in Allah’s cause,
and I expect its reward and compensation from Allah. O
Allah’s Messenger! Spend it where Allah makes you think is
feasible.’ On that, Allah’s Messenger jg said,
<• „ $ ( f } , y ^ ^ ^ ^ ^ ^ ^ ^ x y ^ ^
Jij 4 4jt* tlb 4 ilb 4 ^
-'A:.
« Well-done ! It is profitable property, it is profitable property. I
have heard what you have said, and I think it would be proper
if you gave it to your kith and kin .»
Abu Talhah said, 1 will do so, O Allah’s Messenger.’ Then
Abu Talhah distributed that garden among his relatives and
cousins.”
This Hadith was recorded in the Two Sahths. [2] They also
recorded that ‘Umar said, “O Messenger of Allah! I never
gained possession of a piece of property more precious to me
than my share in Khaybar. Therefore, what do you command
me to do with it?” The Prophet jfe said,
^Retain the land to give its fruits in Allah's cause. » [31
Ahmad 3 : 141 .
Fath Al-Bari 8 :71 and Muslim 2 :663 .
Its meaning is with Muslim 3:1256 and An-Nasal 6:232, who
mentioned it. This is Ibn Majah’s narration.
212
Tafsir Ibn Kathir
& 4^ Jt J 6 J'tD-'l t* "2?l 3i^r\ Jf
yy _ //*y y/ - y , • jLy -y ii'y - y < ■ t(y ,i *1 y y ^ /</>
Jc c£yj' .^T, 'j i_p\j Ji -O^i Jyj
Uj U~J» «#t li-O ji ^ ' Ojitlilt j^i Jijjjli viO’i Jji J, j£ji
ar i. ■&
493. All food ivas lawful to the Children of Israel, except what
Isra’il made unlawful for himself before the Tawrdh was
revealed. Say: "Bring here the Tawrdh and recite it, if you are
truthful />
494. Then after that, whosoever shall invent a lie against
Allah, then it is these that are the wrongdoers. ^
495. Say:" Allah has spoken the truth; follou > the religion of
Ibrahim the Hanif (monotheist) , and he was not of the
Mushrikin (idolaters)
The Questions that the Jews Asked Our Prophet jg
Imam Ahmad recorded that Ibn ‘Abbas said, “A group of
Jews came to Allah’s Prophet jg and said, Talk to us about
some things we will ask you and which only a Prophet would
know.’ He said, ‘Ask me about whatever you wish. However,
give your pledge to Allah, similar to the pledge that Ya'qub took
from his children, that if I tell you something and you recognize
its truth, you will follow me in Islam.’ They said, ‘Agreed.’ The
Prophet j|| said, ‘Ask me about whatever you wish.’ They said,
Tell us about four matters:
1. What kinds of food did Isra’fl prohibit for himself?
2. What about the sexual discharge of the woman and the
man, and what role does each play in producing male or
female offspring?
3. Tell us about the condition of the unlettered Prophet during
sleep,
4. And who is his Wall (supporter) among the angels?’ The
Prophet took their covenant that they will follow him if he
answers these questions, and they agreed. He said, ‘I ask you
by He Who sent down the Tawrah to Musa, do you not know
that Isra’il once became very ill? When his illness was
prolonged, he vowed to Allah that if He cures His illness, he
would prohibit the best types of drink and food for himself.
Surah 3 . Al 'Imran ( Part-4 )
213
Was not the best food to him camel meat and the best drink
camel milk?’ They said, "Yes, by Allah.’ The Messenger sg said,
‘O Allah, be Witness against them.’ The Prophet jg then said, ‘1
ask you by Allah, other than Whom there is no deity (worthy of
worship), Who sent down the Tawrah to Musa, do you not
know that man’s discharge is thick and white and woman’s is
yellow and thin? If any of these fluids becomes dominant, the
offspring will take its sex and resemblance by Allah's leave.
Hence, if the man’s is more than the woman’s, the child will be
male, by Allah’s leave. If the woman’s discharge is more than
the man’s, then the child will be female, by Allah’s leave.’ They
said, ‘Yes.’ He said, ‘O Allah, be Witness against them.’ He then
said, “I ask you by He Who sent down the Tawrah to Musa, do
you not know that the eyes of this unlettered Prophet sleep, but
his heart does not sleep?’ They said, *¥68, by Allah!’ He said, ‘O
Allah, be Witness.’ They said, Tell us now about your Wali
among the angels, for this is when we either follow or shun
you.’ He said, “My Wali (who brings down the revelation from
Allah) is Jibril, and Allah never sent a Prophet, but Jibril is his
Wali.’ They said, We then shun you. Had you a Wali other than
Jibril, we would have followed you.’ On that, Allah, the Exalted
revealed,
ASay: " Whoever is an enemy to fibril..."} [2:97].” 111
Allah’s statement,
Jji! J Ji}
ibefore the Tawrah ivas revealed} [3:93], means, Israel forbade
that for himself before the Tawrah was revealed. There are two
objectives behind revealing this segment of the Ayah. First, he
forbade himself the most delightful things for Allah’s sake. This
practice was allowed during his period of Law, and is, thus,
suitable that it is mentioned after Allah’s statement,
X' 4 *
A 0*4
j}
ABy no means shall you attain Al-Birr, unless you spend of
111 Ahmad 1 :287.
214 Tafsir Ibn Kathfr
that which you love ) (3:92).
What we are allowed in our Law is to spend in Allah’s
obedience from what we like and covet [but not to prohibit
what Allah has allowed]. Allah said in other Ayat,
iAnd gives his wealth, in spite of love for it,) [2:177], and;
4‘V- J* Jj^j)
iAnd they give food, in spite of their love for it,) [76:8].
The second reason is that after Allah refuted the false
Christian beliefs and allegations about Isa and his mother.
Allah started refuting the Jews here, may Allah curse them, by
stating that the abrogation of the Law, that they denied
occurs, already occurred in their Law. For instance, Allah has
stated in their Book, the Tawrah, that when Nuh departed
from the ark, Allah allowed him to eat the meat of all types of
animals. Afterwards, Israll forbade the meat and milk of
camels for himself, and his children imitated this practice after
him. The Tawrah later on prohibited this type of food, and
added several more types of prohibitions. Allah allowed Adam
to marry his daughters to his sons, and this practice was later
forbidden. The Law of Ibrahim allowed the man to take female
servants as companions along with his wife, as Ibrahim did
when he took Hajar, while he was married to Sarah. Later on,
the Tawrah prohibited this practice. It was previously allowed
to take two sisters as wives at the same time, as Ya'qub
married two sisters at the same time. Later on, this practice
was prohibited in the Tawrah. All these examples are in the
Tawrah and constitute a Naskh (abrogation) of the Law.
Therefore, let the Jews consider what Allah legislated for Isa
and if such legislation falls under the category of abrogation or
not. Why do they not then follow Isa in this regard? Rather,
the Jews defied and rebelled against Isa and against the
correct religion that Allah sent Muhammad SS with.
This is why Allah said,
Surah 3. Al ' Imran ( Part-4 )
215
iAll food was lawful to the Children of Israel, except what
Isrd'tl made unlawful for himself before the Tawrdh was
revealed} [3:93]
meaning, before the Tawrah was revealed, all types of foods
were allowed, except what Isratl prohibited for himself. Allah
then said,
Cl
}Say: "Bring here the Tawrdh and recite it, if you are
truthful."},
for the Tawrah affirms what we are stating here. Allah said
next,
iThen after that, whosoever shall invent a lie against Allah,
then these it is that are the wrongdoers.} [3:94},
in reference to those who lie about Allah and claim that He
made the Sabbath and the Tawrah eternal. They are those
who claim that Allah did not send another Prophet calling to
Allah with the proofs and evidences, although evidence
indicates that abrogation, as we have described, occurred
before in the Tawrah,
ithen these it is that are the wrongdoers.}
Allah then said, t
$}
iSay, "Allah has spoken the truth;”} [3:95]
meaning, O Muhammad, say that Allah has said the truth in
what He conveyed and legislated in the Qur’an,
^ follow the religion of Ibrahim the Hanif, and he was not of the
idolators."} [3:95].
Therefore, follow the religion of Ibrahim that Allah legislated
in the Qur’an. Indeed, this is the truth, there is no doubt in it,
and the perfect way, and no Prophet has brought a more
complete, clear, plain and perfect way than he did. Allah said
in other Ayat,
216
Tafsir Ibn Kathir
S- £ Cj u O. 4* J?>» J! 4 ; ^ j*^
4>:*C^
4 Say ; "Truly, my Lord has guided me to a straight path, a
right religion, the religion of Ibrahim, the Hanif, and he roas
not of the idolaters."} [6: 161J
and,
* Sf Cj % § o\ te\ p}
iThen, We have sent the revelation to you (saying): ", Follow
the religion of Ibrahim, the Hanif, and he ivas not of the
idolaters .} 116:123].
f LU C
Kt if 1 ., caJijJ t K jW* ‘y~±‘. 0]^
'}Ly. ^ cJj' gp pjlil' Je- fki tyi* ^ fa-* jLf'Jil
cfi is?
496. Verily, the first House (of worship) appointed for mankind
was that at Bakkah (Makkah), full of blessing, and a guidance
for Al-'Alamin (mankind and Jinn).
497. In it are manifest signs (for example), the Maqdm (station)
of Ibrahim; whosoever enters it, he attains security. And Hajj
to the House is a duty that mankind owes to Allah, for those
who are able to undertake the journey ; and whoever disbelieves,
then Allah stands not in need of any of the ‘Alamin.}
The JKa'bah is the First House of Worship
Allah said,
£fi y* Jj' h\}
iVerily, the first House appointed for mankind}
for all people, for their acts of worship and religious rituals.
They go around the House (in Tawafl, pray in its vicinity and
remain in its area in 1‘tikaf.
iwas that at Bakkah,} meaning, the Ka'bah that was built by
Ibrahim Al-Khalll, whose religion the Jews and Christians claim
Surah 3 . Al 'Imran ( Part-4 )
217
they follow. However, they do not perform Hajj to the house
that Ibrahim built by Allah’s command, and to which he invited
the people to perform Hajj. Allah said next,
4full of blessing), sanctified,
iand a guidance for Al-'Alamfn .}
Imam Ahmad recorded that Abu Dharr said; “I said, ‘O
Allah’s Messenger! Which Masjid was the first to be built on
the surface of the earth?’ He said, ‘Al-Masjid Al-Haram (in
Makkah).’ I said, Which was built next?’ He replied ‘Al-Masjid
Al-Aqsa (in Jerusalem).’ I said, What was the period of time
between building the two?’ He said, ‘Forty years.’ He added,
r
^Wherever (you may be, and) the prayer becomes due, perform
the prayer there, for the whole earth ivas made a Masjid .n”* 11
Al-Bukhari and Muslim* 21 also collected this Hadxth.
The Names of Makkah, Such As ‘Bakkah’
Allah said,
i% 4 j >
iwas that at Bakkah}, where Bakkah is one of the names of
Makkah. Bakkah means, ‘it brings Buka ’ (crying, weeping) to
the tyrants and arrogant, meaning they cry and become
humble in its vicinity. It was also said that Makkah was called
Bakkah because people do Buka next to it, meaning they
gather around it. There are many names for Makkah, such as
Bakkah, Al-Bayt Al-‘AtIq (the Ancient House), Al-Bayt Al-Haram
(the Sacred House), Al-Balad Al-Amln (the City of Safety) and
Al-Ma’mun (Security). Makkah ’s names include Umm Rahm
(Mother of Mercy), Umm Al-Qura (Mother of the Towns), Salah,
(as well as others].
m Ahmad 5:150.
* 21 Fath Al-Bari 6 :469 . Muslim 1 :370 .
218
Tafsir Ibtt Kathir
The Station of Ibrahim
Allah’s statement,
c4'*
4In it are manifest signs} [3:97], means, clear signs that Ibrahim
built the Kahah and that Allah has honored and blessed it.
Allah then said,
A P&*
ithe Maqam (station) of Ibrahim} When the building [the Ka'bah]
was raised, Ibrahim stood on; the Maqam so that he could raise
the walls higher, while his son Ismail was handing the stones
to him. We should mention that the Maqam used to be situated
right next to the House. Later, and during his reign, ‘Umar bin
Al-Khattab moved the Maqam farther to the east, so that those
who go around the House in Tawaf are able to perform it
easily, without disturbing those who pray next to the Maqam
after finishing their Tawaf. Allah commanded us to pray next to
the Maqam;
iAnd take you (people) the Maqam (station) of Ibrahim as a
place of prayer} [2:125].
We mentioned the Hadiths about this subject before, and sill
the thanks are due to Allah. Al-‘Awfi said that, Ibn ‘Abbas
commented on Allah’s statement,
\+sfyl cy*
lj^
iln it are manifest signs, the Maqam of Ibrahim;}
“Such as the Maqam and Al-Mash'ar [Al-Ifar&m]." 111
Mujahid said, “The impression of Ibrahim’s feet remains on the
Maqam as a clear sign.” 121 It was reported that Umar bin
‘Abdul- ‘Aziz, Al-Hasan, Qatadah, As-Suddi, Muqatil bin
Hayyan and others said similarly. ,3 *
111 At-Tabari 7 :26.
121 Af-Tabari 7 :27 .
131 Ibn AbiHatim 2:412 ,413.
219
Surah 3. Al ' Imran ( Part-4 )
Al-Haram , the Sacred Area, is a Safe Area
Allah said,
JU-J Jb)
^whosoever enters it, he attains security ,) [3:97]
meaning, the Haram of Makkah is a safe refuge for those in a
state of fear. There in its vicinity, they will be safe, just as was
the case during the time of JahUiyyah. Al-Hasan Al-Basri said,
“(During the time of Jahiliyyah) a man would commit murder,
then wear a piece of wool around his neck and enter the
Haram. And even when the son of the murdered person would
meet him, he would not make a move against him, until he
left the sanctuary.” Allah said,
it j-ti J&Zj o: ^ QZ. 0 i£ ft)
iHavc they not seen that We have made (Makkah) a secure
sanctuary, while men are being snatched away from all around
them?) [29:67], and,
£> 0; > < «» 0 Ojj' C>j
iSo let them worship (Allah) the Lord of this House (the
Ka'bah). (He) Who has fed them against hunger, and lias made
them safe from fear) [106:3-4].
It is not allowed for anyone to hunt in the Haram or to drive
game out of its den to be hunted, or cut the trees in its
vicinity, or pick its grass, as the Hadlths of the Prophet jg and
the statements of the Companions testify. The Two Sahihs
recorded (this being the wording of Muslim) that Ibn ‘Abbas
said, “On the day of the conquest of Makkah, the Messenger of
Allah sg said,
'‘There is no more Hijrah (migration to Makkah), only jihad
and good intention. If you were mobilized, then march forth . »
He also said on the day of the conquest of Makkah,
J r! Sf[ J J>«j jJ j ,J~ (0 {y.
220
Tafsir Ibn Katitir
>> ;£ ^
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o Beware ! Allah made this town (Makkah) a sanctuary when He
created the heavens and earth, and it is sacred by Allah's decree
until the Day of Resurrection. Fighting in Makkah was not
permitted for anyone before me, and it was made legal for me
for only a few hours or so on that day. No doubt it is at this
moment a sanctuary by Allah's decree until the Day of
Resurrection. It is not allowed to uproot its thorny shrubs,
hunt its game, pick up its lost objects, except by announcing it,
or to uproot its trees.*
Al-‘Abbas said, ‘Except the lemon grass, O Allah’s Messenger,
as they use it in their houses and graves.’ The Prophet jfe; said:
« Except lemongrass
The Two Sahihs also recorded that Abu Shurayh Al-‘Adawi
said that he said to ‘Amr bin Said while he was sending the
troops to Makkah (to fight ‘Abdullah bin Az-Zubayr), “O
Commander! Allow me to tell you what Allah’s Messenger said
on the day following the conquest of Makkah. My ears heard it
and my heart memorized it thoroughly, and I saw the Prophet
jg with my own eyes when he, after glorifying and praising
Allah, said,
j>fl\ 3il ; {jiji isfi'i jfon pj ^ <j! s
*U)I <J y* ) Jlii j JL>-i l 0 "ij t 1*0 tgj i-ii o 1
Irt jif idp jiU pj Oil 3)1 jj :«J \jijH
. ** jl&LiJI *S/ 1 l L o) I p jSj tjtjJ
« Allah, not the people, made Makkah a sanctuary. Therefore,
anybody who has belief in Allah and the Last Day, slwuld
neither shed blood in it nor cut down its trees. If anybody
argues that fighting in it is permissible on the basis that Allah's
Messenger fought in Makkah, say to him, 'Allah allowed His
m
Fath Al-Bari 4 :56, Muslim 2 :986.
222
Surah 3 . Al 'Imran ( Part-4 )
Messenger and did not allow you.' Allah allowed me only for a
few hours on that day (of the conquest), and today its sanctity
is as valid as it was before. So, those who are present, should
inform those who are absent of this facto'."
Abu Shurayh was asked, “What did 'Amr reply?” He said
that ‘Amr said, “O Abu Shurayh! I know better than you in
this respect; Makkah does not give protection to a sinner, a
murderer or a thief.” 1 11
Jabir bin ‘Abdullah said, “I heard the Messenger of Allah jg
saying,
« None of you is allowed to carry a weapon in Makkah .»
Muslim 12 ' recorded this Hadith.
‘Abdullah bin ‘Adi bin Al-Hamra’ Az-Zuhri said that he heard
the Messenger of Allah jg say while standing at Al-Hazwarah in
the marketplace of Makkah,
U vtlif w->- j>-\ Ijill
a By Allah! You are the best of Allah’s land and the most
beloved land to Allah. Had it not been for the fact that I was
driven out of you, I would not have left you V 3 '
Imam Ahmad collected this Hadith and this is his wording.
At-Tirmidhi, An-Nasal and Ibn Majah' 4 ' also collected it. At-
Tirmidhi said, “ Hasan Sahth."
The Necessity of Performing Hajj
Allah said,
>.
£ ,4b ^
4 And Hajj to the House is a duty that mankind owes to Allah,
for those who are able to undertake the journey} [3:97].
111 Muslim 2:987.
' 2 ' Muslim 2 :989 .
131 Ahmad 4:305.
• 4| Tuhfat Al-Ahwadhi 10 :426 , An-Nasal in Al-Kubra 2 :479 , Ibn Majah
2: 1038.
222
Tafsir Ibn Kathir
This Ayah established the obligation of performing Hajj.
There are many Hadiths that mention it as one of the pillars
and fundamentals of Islam, and this is agreed upon by the
Muslims. According to texts and the consensus of the
scholars, it is only obligatory for the adult Muslim to perform
it once during his lifetime. Imam Ahmad recorded that Abu
Hurayrah said that the Messenger of Allah jfcr once gave a
speech in which he said,
“O people! Hajj has been enjoined on you, therefore, perform
Hajj . »
A man asked, “Is it every year, O Allah’s Messenger?” The
Prophet remained silent until the man repeated the question
three times and he then said,
dj jUi : cii -fo
11 Had I said yes, it would have become an obligation and you would
not have been able to fulfill it.* He said next,
dil* ILli y U
jc- bjj U Ka l yd jjpw lilj
Leave me as I leave you, those before you were destroyed
because of their many questions and disputing with their
Prophets. If I command you with something, perform it as
much as you can. If I forbid something for you, then refrain
from ilV * Muslim recorded similarly.
Meaning of ‘Afford* in the Ayah
There are severed categories of “the ability to under take the
journey”. There is the physical ability of the person himself
and the ability that is related to other things as mentioned in
the books of jurisprudence. Abu Isa At-Tirmidhi recorded that
Ibn Tlmar said, “A man stood up and asked the Messenger of
Allah sg, ‘O Messenger of Allah! Who is the pilgrim?’ He said,
‘He who has untidy hair and clothes.’ Another man asked,
‘Which Hajj is better, O Messenger of Allah?’ He said, The noisy
111 Ahmad 2 :508 , Muslim 2:975.
Surah 3. A l 'Imra n (Par t- 4)
223
(with supplication to Allah) and bloody (with sacrifice).’ Another
man asked, “What is the ability to undertake the journey, O
Messenger of Allah?’ He said, ‘Having provision and a means of
transportation.’” 111 This is the narration that Ibn Majah
collected. 121 Al-Hakim narrated that Anas said that the
Messenger of Allah was asked about Allah’s statement,
ifor those who are able to undertake the journey (3:97]
“What does ‘able to undertake the journey’ mean?” The
Prophet sg answered, “Having sufficient provision and a
means of transportation.” Al-Hakim stated that this Hadith’s
chain of narration is authentic, following the guidelines of
Muslim in his Sahih, but the Two Sahihs did not collect it.* 3 ^
Ahmad recorded that Ibn ‘Abbas said that the Messenger of
Allah jg said,
£Jl Si j\ s'
* Whoever intends to perforin Hajj, let him rush to perform if."* 41
Abu Dawud also collected this Hadith , |5 '
The One who Denies the Necessity of Hajj Becomes a
Disbeliever
Allah said,
iU £ % # *4 X &
i...and whoever disbelieves, then Allah stands not in need of
any of the ‘ Alamin } [3:97].
Ibn ‘Abbas, Mujahid and several others commented on this
Ayah, “Whoever denies the necessity of Hajj becomes
disbeliever, and Allah is far Richer than to need him.” Al-Hafiz
''' Tuhfat Al-Ahwadhi 8 :348 .
, Ibn Majah 2 :96.
131 Al-Hakim 1 :442 . The Hadiths about provision and means that are
mentioned here are all weak narrations. Al-Bayhaqi graded the
Hadith Hasan, but Al-Albani and Muqbil bin Hadi graded it weak.
See Al-Irwa’ no . 988 .
141 Ahmad 1 :225.
Abu Dawud 2 :3S0 .
224
Tafsir Ibn Kathir
Abu Bakr Al-Ismalli recorded that Umar bin Al-Khattab said,
“Whoever can afford Hajj but did not perform it, there is no
difference in his case if he dies while Jew or Christian.” This
has an authentic chain of narration leading to Umar.* 1 *
jits j» v&L p. jits
t*j 0 4 '* O 4 ^ Jt^ J 5 Ojliu P
4 ' it*
498. Say: “O People of the Scripture (Jews and Christians)!
Why do you reject the Aydt of Allah, while Allah is Wihwss to
what you do?"}
499. Say: "O People of the Scripture (Jeivs and Christians)!
Why do you stop those who have believed, from the path of
Allah, seeking to make it seem crooked, while you (yourselves)
are witnesses? And Allah is not unaware of what you do."}
Chastising the People of the Book for Their Disbelief and
Blocking the Path of Allah
In this Ayah Allah criticizes the disbelieving People of the
Book for refusing the truth, rejecting Allah’s Aydt and
hindering those who seek to believe from His path, although
they know that what the Messenger jg was sent with is the
truth from Allah. They learned this from the previous Prophets
and honorable Messengers, may Allah’s peace and blessings be
on them all. They all brought the glad tidings and the good
news of the coming of the unlettered, Arab, Hashimi Prophet
from Makkah, the master of the Children of Adam, the Final
Prophet and the Messenger of the Lord of heavens and earth.
Allah has warned the People of the Book against this behavior,
stating that He is Witness over what they do, indicating their
defiance of the knowledge conveyed to them by the Prophets.
They rejected, denied and refused the very Messenger whom
they were ordered to convey the glad tidings about his coming.
Allah states that He is never unaware of what they do, and He
will hold them responsible for their actions,
nr
Al-Hilyah 9 :252 .
Surah 3 . Al 'Imran (Part-4)
225
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^77ie Day whereon
neither wealth nor sons
will avail > [26:88).
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^ 100. O you io/jo
believe! If you obey a
group of those who were
given the Scripture
(Jexvs and Christians),
they would (indeed) ren-
der you disbelievers after
you have believed !}
ilOl. And how would
you disbelieve, while unto you are recited the verses of Allah, and
among you is His Messenger? And whoever depends upon Allah, then
he is indeed guided to the right path.}
jLJ Ij* gjA>-\j ii & f-^3 3
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Warning Muslims Against Imitating People of the
Scriptures
Allah warns His believing servants against obeying the People
of the Book, who envy the believers for the favor that Allah
gave them by sending His Messenger jg. Similarly, Allah said,
t yjiT jJ « j &OK£ $ 4“"^
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^Many o/ ffte Peop/e of the Scripture (Jews and Christians)
wish that they could turn you away as disbelievers after you
226
T afsir Ibn Kathir
have believed, out of their mvn envy} [2:109].
In this Ayah [3:100], Allah said,
M f&J. lA*' 6.|' Sj
4 If you obey a group of those who were given the Scripture
(Jeivs and Christians) , they would (indeed) render you
disbelievers after you have believed!}, then said,
4 ' 3 ,
4And how would you disbelieve, while unto you are recited the
verses of Allah, and among you is His Messenger?},
meaning, disbelief is far from touching you, since the Ay at of
Allah are being sent down on His Messenger 5 g day and night,
and he recites and conveys them to you. Similarly, Allah said,
■r 4 iii jg; % -u * & w
4.
4And what is the matter with you that you believe not in
Allah! While the Messenger invites you to believe in your Lord;
and He has indeed taken your covenant, if you are real
believers} [57:8].
A Hadith states that one day, the Prophet said to his
Companions,
V Czs'jt : Jl» .a£VJI :iyu «?UU4 ^>1)1 4*1”
* y Jfi ^ j 1 'j A-'j
^Ul :l^3U C’ij JjL}; i JCSf :JU ,j>ci :l^li
* ^4-j Hi o VULqjI
i"Who among the faithful believers do you consider has the
most amazing faith?” They said, “ The angels." He said, " Why
would they not believe, since they are with their Lord?” They
mentioned the Prophets, and the Prophet jg said, " Why ivouid
they not believe while the revelation is sent down to them?"
They said, "Then, we are." He said, "Why would not you
believe when I am among you?” They asked, " Who has the
most amazing faith?” The Prophet said, "A people who will
227
Surah 3. Al 'Imran (Part-4)
come after you and who will find only books that they will
believe in.”* 11 '
Allah said next,
(sA Al -i»C
4And whoever depends upon Allah, then he is ittdeed guided to
the right path } [3:101]
for trusting and relying on Allah are the basis of achieving the
right guidance and staying away from the path of wickedness.
They also represent the tool to acquiring guidance and truth
and achieving the righteous aims.
it?. ij fA Jilt cAt iyjju "jj ii_JL
.#& '<& 'it *£ ^ ^ v iSf s* )% £ pi ^
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4102. O you who believe! Have Tacpoa of Allah as is His due,
and die not except as (true) Muslims .}
4103. And hold fast, all of you together, to the Rope of Allah,
and be not divided among yourselves, and remember Allah's
favor on you, for you were enemies of one another but He
joined your hearts together, so that, by His grace, you became
brethren, and you were on the brink of a pit of Fire, and He
saved you from it. Thus Allah makes His Ay at clear to you,
that you may be guided.}
Meaning of *Taqwa of Allah’
Ibn Abi Hdtim recorded that ‘Abdullah bin Mas'ud
commented on the Ayah,
i.iti > it
iHave Taqwd of Allah as is His due,}
“That He is obeyed and not defied, remembered and not
forgotten and appreciated and not unappreciated.” 121 This has
[1 ' At-Tabarani 4:22,23.
* 2 * Ibn Abi Hatim 2 :446 .
228
Tafsir Ibn Kathir
an authentic chain of narration to 'Abdullah bin MasVld. Al-
Hakim collected this Hadith in his Mustadrak, from Ibn
Mas'ud, who related it to the Prophet 3§. Al-Hakim said, “It is
authentic according to the criteria of the Two Shaykhs |A1-
Bukhari and Muslim], and they did not: record it.” 1 11 This is
what he said, but it appears that it is only a statement of
‘Abdullah bin MasTld, and Allah knows best. It was also
reported that Anas said, “The servant will not have Taqiva of
Allah as is His due until he keeps his tongue idle.” 121 Allah’s
statement,
iand die not except as (true) Muslims} [3:102], means, preserve
your Islam while you are well and safe, so that you die as a Muslim.
The Most Generous Allah has made it His decision that whatever
state one lives in, that is what he dies upon and is resurrected
upon. We seek refuge from dying on other than Islam.
Imam Ahmad recorded that Mujahid said, “The people were
circling around the Sacred House when Ibn ‘Abbas was sitting,
holding a bent-handled walking stick. Ibn ‘Abbas said, The
Messenger of Allah [recited],
-ft vj
iHavc Taqwa of Allah as is His due, die not except as (true)
Muslims .} [3: 102], (then he said;]
ck Ik (/fa J*.
«*f J‘fa V] f Ut S >3
« Verily, if a drop of Zaqqum (a tree in Hell) falls, it will spoil
life far the people of earth. What about tlwse whose food is only
from Zaqqum ?»” ,3 ’
This was recorded by At-Tirmidhi, An-Nasa’i, Ibn Majah, Ibn
Hibban in his Sahih and Al-Hakim his Mustadrak. At-Tirmidhi
said, “Hasan Sahih' ” |41 while Al-Hakim said; "It meets the
111 Al-Hakim 2:294.
121 Ibn Abi Hatim 2 :448.
131 Ahmad 1 :300.
I 4 ' Tuhfat Al-Ahwadhi 7:307, An-Nasa’i in Al-Kubra 6:313, Ibn Majah
2:1446, Ibn Hibban 9 :278, A1 Hakim 2:294.
229
Surah 3 . Al ‘Imran ( Part-4 )
conditions of the Two Sahihs and they did not record it."
Imam Ahmad recorded that Jabir said that three nights
before the Messenger of Allah died he heard him saying;
«No«e of you should die except while having sincere trust in
Allah, the Exalted and Most Honorable. n* 5 * Muslim also
recorded it .’ 21
The Two Sahihs record that Abu Hurayrah said that the
Messenger of Allah said,
_ * ' * !• ' * itf *. , t
» UP Lil . All I
« Allah said, "l am as My servant thinks of Me." ^
The Necessity of Holding to the Path of Allah and the
Community of the Believers
Allah said next,
iAnd hold fast, all of you together, to the Rope of Allah, and
be not divided among yourselves .} It was said that,
ito the Rope of Allah} refers to Allah’s covenant, just as Allah
said in the following Ayah,
iJ* i & Si Sk V
i'
r.f
ilndignity is put over them wherever they may be, except when
under a covenant (of protection) from Allah, and from men;}
[ 3 : 112 ],
in reference to pledges and peace treaties.
Allah’s statement
}and be not divided among yourselves}, orders sticking to the
111 Ahmad 3:315.
121 Muslim 4:2205.
131 Fath Al-Bari 13 :395 . Muslim 4 :2061 .
230
Tafsir Ibn Kathir
community of the believers and forbids division. There are
several Hadiths that require adhering to the Jamd'ah
(congregation of believers) and prohibit division. Muslim
recorded that Abu Hurayrah said that the Messenger of Allah
Sg said,
ji i y op
AAJ I o*jj {jA \ ilj jlj J 4J)1 I jl j l Uli Aj
j t (JlylJl o fc <Jlij J a>Jjj . ^5
11 It pleases Allah for you to acquire three qualities and displeases
Him that you acquire three characteristics. It pleases Him that
you worship Him Alone and not associate anything or anyone
with Him in worship, that you hold on to the Rope of Allah
altogether and do not divide, and that you advise whoever Allah
appoints as your Leader. The three that displease Him are that
you say, 'It was said,' and, 'So-and-so said,' asking many
unnecessary questions and wasting money, n' 1 ’
Allah said,
ife i. pCJX $$ £ M ifoJ $ cli \$%\
iand remember Allah's favor on you, for you were enemies one
to another but He joined your hearts together, so that, by His
grace, you became brethren } [3:103).
This was revealed about the Aws and Khazraj. During the
time of Jahiliyyah, the Aws and Khazraj were at war and had
great hatred, enmity and ill feelings towards each other,
causing long conflicts and battles to occur between them.
When Allah brought Islam, those among them who embraced
it became brothers who loved each other by Allah’s grace,
having good ties for Allah’s sake and helping each other in
righteousness and piety. Allah said,
U i H.T r U ■ I ■ * ! J jl |^^li
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m
Muslim 3 :1340.
231
iHc it is Who has
supported you with His
Help and with the be-
lievers. And He has
united their hearts. If
you had spent all that is
in the earth, you could
not have united their
hearts, but Allah has
united thent}[8:62,63},
until the end of the
Ayah. Before Islam,
their disbelief had
them standing at the
edge of a pit of the
Fire, but Allah saved
them from it and
delivered them to
faith. The Messenger
of Allah sg reminded
the Ansar (from both
Aws and Khazraj] of
this bounty when he
was dividing the war
booty of Hunayn.
During that time, some Ansar did not like the way the booty
was divided, since they did not get what the others did,
although that was what Allah directed His Prophet jg to do.
The Messenger of Allah gave them a speech, in which he said,
Surah 3 . Al 'Imran ( Part-4 )
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"O Ansar! Did I 7wt find you misguided and Allah directed
you to guidance because of me? Were you not divided
beforehand and Allah united you around me? Were you not
poor and Allah enriched you because of me?*
Whenever the Prophet jg asked them a question, they would
answer, “Indeed, Allah and His Messenger have granted us
232
Tafstr ton Kathir
bounty.” 1,1
(** OyC*J jjyfcj j}& Oji-IC iil JSJj^
^ litjjjlj iiilji ^:u C ^4 iir; *>•£»■'.> urjif '>J2
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4104. Let there arise out of you a group of people inviting to all
that is good (Islam), enjoining Al-Ma’rtif (all that Islam orders)
and forbidding Al-Munkar (all that Islam has forbidden). And it
is they who are the successful. >
4105. And be not as those who divided and differed among
themselves after the clear proofs had come to them . It is they for
whom there is an awfid torment. $
4106. On the Day (i.e. the Day of Resurrection) when some
faces will become white and some faces will become black; as for
those whose faces will become black (to them will be said) : “ Did
you reject faith after accepting it? Then taste the tortnent (in
Hell) for rejecting faith . "}
4107. And for those whose faces will become white, they will be
in Allah's mercy (Paradise), therein they shall dwell forever.
4108. These are the Aydt of Allah. We recite them to you in
truth, and Allah wills no injustice to the 'Alamin.)
4109. And to Allah belongs all that is in the heavens and all
that is in the earth. And all matters go back (for decision) to
Allah. 4
The Command to Establish the Invitation to Allah
Allah said,
4^
4 Let there arise out of you a group of people ^
m
An-NasSl in Al-Kubra 5 :9 1 .
Surah 3 . Al 'Imran ( Part-4 )
233
that calls to righteousness, enjoins all that is good and
forbids evil in the manner Allah commanded,
iAnd it is they loho are the successful
Ad-Dahhak said, “They are a special group of the
Companions and a special group of those after them, that is
those who perform Jihad and the scholars.”
The objective of this Ayah is that there should be a segment
of this Muslim Ummah fulfilling this task, even though it is
also an obligation on every member of this Ummah, each
according to his ability. Muslim recorded that Abu Hurayrah
said that the Messenger of Allah jg said,
i <JlL» .‘..j i jvl ^ J*^~“ Jb J " 1
« Whoever among you witnesses an evil, let him change it with
his hand. If he is unable, then let him change it with his
tongue. If he is unable, then let him change it with his heart,
and this is the weakest faith.* In another narration, The
Prophet jg said,
JjLji »l jj
vThere is no faith beyond that, not even the weight of a
mustard seed. o’ 21
Imam Ahmad recorded that Hudhayfah bin Al-Yaman said
that the Prophet jg said,
jl <1)1 fS i /Ul jjp j l
He in Whose Hand is my soul! You will enjoin
righteousness and forbid evil, or Allah shall send down a
punishment from Him to you. Then, you will supplicate to
Him, but He will not accept your supplication. » |3 ’
111 At-Tabari 7 :92 .
121 Muslim 1 :69,70.
131 Ahmad 5:38.
234
Tafsir Ibtt Kathtr
At-Tirmidhi also collected this Hadith and said, “ Hasan ”
There are many other Hadiths and Ayat on this subject, which
will be explained later.
The Prohibition of Division
Allah said.
<&& * * u vm %% s.# \y& m
iAnd be not as those who divided and differed among
themselves after the clear proofs had come to them} [3:l05j.
In this Ayah, Allah forbids this Ummah from imitating the
division and discord of the nations that came before them.
These nations also abandoned enjoining righteousness and
forbidding evil, although they had proof of its necessity.
Imam Ahmad recorded that Abu ‘Amir ‘Abdullah bin Luhay
said, “We performed Hajj with Mu'awiyah bin Abi Sufykn.
When we arrived at Makkah, he stood up after praying Zuhr
and said, The Messenger of Allah jg said,
< *^' 1 s4* 'J* f-te* Jt jit
C£j ~ yj jiih - iL ovi jii.
tii' jijiS/i iib ^ f - ^uaji
•di-j Vj J-fAA Vj V JiSJl
“T7ie People of the Two Scriptures divided into seventy-two
sects. This Ummah will divide into seventy-three sects, all in
the Fire except one, that is, the Jama'dh. 121 Some of my
Ummah will be guided by desire, like one who is infected by
rabies; no vein or joint will be saved from these desires .»
[Mu'awiyah said next:] By Allah, O Arabs! If you do not
adhere to what came to you from your Prophet jg then other
people are even more prone not to adhere to it.” 131 Similar was
recorded by Abu Dawud 14 ' from Ahmad bin Hanbal and
Muhammad bin Yahya.
Tuhfat At- Ahwadhi 6 :390
(21
That is, the group that adheres to the teachings of the Prophet jg
and his Companions .
131 Ahmad 4 : 102 .
f4 ' Abu Dawud 5:5.
Surah 3 . Al 'Imran ( Part-4 )
235
The Benefits of Brotherly Ties and Unity and the
Consequence of Division on the Day of the Gathering
Allah said next,
iOn the Day when some faces will become white and some faces
zoill become black;) [3:106]
on the Day of Resurrection. This is when the faces of followers
of the Sunnah and the Jama'ah will radiate with whiteness,
and the faces of followers of Bid.' ah (innovation) and division
will be darkened, as has been reported from Ibn ‘Abbas . 111
Allah said,
m f'P && SSp Sj'
4 As for those whose faces will become black (to them will be
said): “ Did you reject faith after accepting it?")
Al-Hasan Al-Basri said, “They are the hypocrites .” 121
pr c \},Z)
iThcn taste the torment (in Hell) for rejecting faith,)
and this description befits every disbeliever.
i - «• •» “if .'•/ .< .>> >> •
^ y jib jy Wj f
iAnd for those whose faces will become white, they will be in
Allah’s mercy (Paradise), therein they shall dwell forever.)
in Paradise, where they will reside for eternity and shall never
desire to be removed.
Abu Isa At-Tirmidhi recorded that Abu Ghalib said, “Abu
Umamah saw heads (of the Khawarij sect) hanging on the
streets of Damascus. He commented, The Dogs of the Fire and
the worst dead people under the cover of the sky. The best
dead men are those whom these have killed.’ He then recited,
Ibn Abi Hatim 2 :464. Editor’s note: Although this statement is very
popular, if it is not fabricated, it is among the weakest kinds of
narrations , all of its chains resting upon a narrator are well-known
for fabrication .
^ Ibn Abi Hatim 2 :465 .
236
Tafsfr Ibn Kathfr
•*>-*> yw {S.r
iOn the Day (i.e. the Day of Resurrection) when some faces
will become white and some faces will become black;}
until the end of the Ayah. I said to Abu Umamah, ‘Did you
hear this from the Messenger of Allah?’ He said, If 1 only
heard it from the Messenger of Allah once, twice, thrice, four
times, or seven times, I would not have narrated it to you.’ ”
At-Tirmidhi said, “This Hadith is Hasan.’* 1 ' Ibn Majah 121 and
Ahmad* 3 ' recorded similarly.
Allah said,
. - -y'i'. ^S}
iThese are the Ayat of Allah. We recite them to you }
meaning, These are the verses of Allah, His proofs and signs
that We reveal to you, O Muhammad,’
iin truth } making known the true reality of this world and the
Hereafter.
tilt i/. «&'
iand Allah wills no injustice to the ' Alamitt .}
for He never treats them with injustice. Rather, He is the Just
Ruler Who is able to do everything and has knowledge of
everything. Therefore, He does not need to treat any of His
creatures with injustice, and this is why He said next,
4 4 £ &&
iand to Allah belongs all that is in the heavens and all that is
in the Earth.},
they are all His servants and His property,
HsW & $
iAnd all matters go back to Allah,}
1 1 1 Tuhfat Al-Ahwadhi 8:351.
' 2 * Ibn Majah 1 :62.
131 Ahmad 5:256.
Siirah 3 . Al 'Imran (Part-4)
237
for His is the decision concerning the affairs of this life and
the Hereafter, and His is the Supreme Authority in this life
and the Hereafter.
if- Jr
3 $;:S>3 jK&Js f£i $ <£ (& ^ &
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4110. You are the best of peoples ever raised up for mankind;
you enjoin Al-Ma'ruf (all that Islam has ordained) and forbid
Al-Munkar (all that Islam has forbidden), and you believe in
Allah. And had the People of the Scripture (jews and
Christians) believed, it would have been better for than; among
them are some who have faith, but most of them are Fdsiqun
(rebellious) .}
4111. They ivill do you no harm, barring a trifling annoyance;
and if they fight against you, they will show you their backs,
and they will not be helped. 4
4112. They are stricken with humility wherever they may be,
except when under a covenant (of protection) from Allah, and a
covenant from men; they have drawn on lhanselves the wrath
of Allah, and destitution is put over them. This is because they
disbelieved in the Aydt of Allah and killed the Prophets ivithout
right. This is because they disobeyed (Allah) and used to
transgress (the limits set by Allah).}
Virtues of the Ummah of Muhammad the Best Nation
Elver
Allah states that the Ummah of Muhammad jg is the best
nation ever,
4o0,
4You are the best of peoples ever raised up for mankind } [3:1 10].
Al-Bukhari recorded that Abu Hurayrah commented on this
238
Tafsir Ibn Kathir
Ayah, “(You, Muslims, are) the best nation of people for the
people, you bring them tied in chains on their necks (capture
them in war) and they later embrace Islam.” 111 Similar was
said by Ibn ‘Abbas, Mujahid, ‘Atiyah Al-‘Awfi, ‘Ikrimah, ‘Ata’
and Ar-Rabl‘ bin Anas that,
£•* ji- jjj±)
iYou are the best of peoples ever raised up for mankind;)
means, the best of peoples for the people. 12 *
The meaning of the Ayah is that the Ummah of Muhammad
is the most righteous and beneficial nation for mankind.
Hence Allah’s description of them,
4 -it J- o/ffe)
4you ettjoin Al-Ma'riif and forbid Al-Munkar and believe in
Allah) (3:110).
Ahmad, * 3 ' At-Tirmidhi,* 4 * Ibn Majah, |5) and Al-Hakim
recorded that Hakim bin Mu'awiyah bin Haydah narrated that
his father said that the Messenger of Allah jg said,
j* ?*■* fp fPj » ^ Irfr- j A'y
«Yom are the final of seventy ttations, you are the best and most
honored among them to Allah.*
This is a well-known Hadith about which At-Tirmidhi said,
“ Hasan ”, and which is also narrated from Mu'adh bin Jabal
and Abu Said. The Ummah of Muhammad achieved this virtue
because of its Prophet, Muhammad, peace be upon him, the
most regarded of Allah’s creation and the most honored
Messenger with Allah. Allah sent Muhammad jg with the
perfect and complete Law that was never given to any Prophet
or Messenger before him. In Muhammad’s Law, few deeds take
the place of the many deeds that other nations performed. For
instance, Imam Ahmad recorded that 'Ali bin Abi Talib said,
1,1 Fath Al-Bari 8 :72 .
121 Ibn Abi Hatim 2 :472 ,473 .
* 3 * Aljmad 5 :3 .
141 Tuhfat Al-Ahwadhi 8 :352 .
* 5 * Ibn Majah 2 : 1433.
Surah 3. Al 'Imran (Part-4)
239
“The Messenger of Allah said,
ncftl if jS-\ L2 jU U vi_u{»
a/ was given what no other Prophet before me ivas given J
We said, ‘O Messenger of Allah! What is it?’ He said,
Jl y'ijh C-iapij
y$i j~>- ‘'14^
«/ was g/i>en victory by fear, I was given the keys of the earth,
I was called Ahmad, the earth was made a clean place for me
(to pray and perform Tayammum with it) and my Ummah was
made the best Ummah.*.” 111
The chain of narration for this Hadith is Hasan. There are
several Hadlths that we should mention here.
The Two Sahihs recorded that Az-Zuhri said that, Said bin
Al-Musayyib said that Abu Hurayrah narrated to him, “I heard
the Messenger of Allah jg saying,
-:ii i • " » ' » . J *,»’ *{ . s» - 1, ' • »_
tull Oyy *yj J* Jj-.bi)
li . JUj i aJlP a ^ ji * Cr ^Ui . OjtjA ^jl JU) ®j.xJl
j-; ' 5 H 5 4)1 3 yj JUi jl 4)1 gal i 4 )l 3 y*j
: cJ\Ju . jl 4)1 gal ! 4 )l 3 yj U ! ijtai jLa*S/I ^ la
»A group of seventy thousand from my Ummah will enter
Paradise, while their faces are radiating, just like the moon
when it is full ."Ukkashah bin Mihsan Al-Asadi stood up,
saying, 'O Messenger of Allah! Supplicate to Allah that I
am one of them.' The Messenger of Allah sg said, 'O Allah!
Make him one of them.' A man from the Ansar also stood and
said, ‘O Messenger of Allah! Supplicate to Allah that I am one
of them.’ The Messenger said, ‘Ukkashah has beaten you to
it.'* I 2 '
111 Ahmad 1 :98.
121 Path Al-Bari 1 1 :413 , MusUm 1:197.
2 40
Tafsir Ibn Kathir
Another Hadith that Establishes the Virtues of the
Ummah of Muhammad sg in this Life and the Hereafter.
Imam Ahmad recorded that Jabir said, “I heard the
Messenger of Allah jg saying,
r 1 :JU idiJl iiail Yii jjt: ji jjtjV Jl*
^ ^j 1 ' pi :Jli iJi l fjz M jJ-'j to : JU
•jklll
«7 hope that those who fallow me will be one-faurth of the
residents of Paradise on the Day of Resurrection.' We said,
'Alldhu Akbar'. He then said, 7 hope that they will be one-third
of the people.' We said, ' Alldhu Akbar'. He then said, 7 hope
that you will be one-half. V’ 1*1
Imam Ahmad recorded the same Hadith with another chain
of narration, 121 and this Hadith meets the criteria of Muslim in
his Sahih. In the Two Sahihs, it is recorded that ‘Abdullah bin
Mas*ud said, “The Messenger of Allah jg said to us,
Jil lit*
•Does it please you that you will be one-faurth of the people of
Paradise ?»
We said, ‘AUahu Akbar!’ He added,
l^di jf Ul 8
•Does it please you that you will be one-third of the people of
Paradise ?» We said, * AUahu AkbaiY He said,
•f&Jl ^1*
«/ hope that you will be half of the people of Paradise, n”* 31
Another Hadith
Imam Ahmad recorded that Buraydah said that the Prophet
said,
t * t , » \
* o laj dUS fjA
i»'y\ oJla
111 Ahmad 3:346.
121 Ahmad 3 :383 .
131 Fath Al-Bari 1 1 :385 , Muslim 1 :200.
Surah 3 . Al 'Imran (Part-4
241
«77ie people of Paradise are one hundred and twenty rows, this
Umrnah takes up eighty of them .k*' 1
Imam Ahmad also collected this Hadith through another
chain of narration. 121 At-Tirmidhi and Ibn Majah’ 3 ’ also
collected this Hadith, and At-Tirmidhi said, This Hadith is
Hasan * 4]
‘Abdur-Razzaq recorded that Abu Hurayrah said that, the
Prophet sg said,
Xj fji Ojyr'l I
^jA O UJ <1)1 ) pXJlAJ JA ULj ^jA y 1 tjjji
- xi. Xu ^ jLJaljJj t j 1XP . *_J llj ^lllt t<i
« I'Ve (Muslims) are the last to come, but the foremost on the
Day of Resurrection, and the first people to enter Paradise,
although the former nations were given the Scriptures before us
and we after them. Allah gave us the guidance of truth that
they have been disputing about. This (Friday) is the Day that
they have been disputing about, and all the other people are
behind us in this matter : the Jews’ (day of congregation is)
tomorrow (Saturday) and the Christians' is the day after
tomorrow (Sunday).*
Al-Bukhari’ 5 ’ and Muslim 16 ’ collected this Hadith. Muslim
recorded Abu Hurayrah saying that the Messenger of Allah jg
said,
J>-X ja Jjl lUllsil fji *
“ We (Muslims) are the last (to come), but (will be) the foremost
on the Day of Resurrection, and will be the first people to enter
Paradise .. J until the end of the Hadith F'
Ahmad 5:355.
121 Ahmad 5 :347 .
[3 ’ Tuhfat Al-Ahwadhi 7 :256 .
|4 ’ Ibn Majah 2 :134.
|5 ’ Al-Bukhari no. 896, 3486 and 3487.
,6 ’ Muslim no. 855.
’ 7 ’ Muslim no . 855 .
242
Tafsir Ibn Kathir
These and other Hadiths conform to the meaning of the
Ayah,
cf <L>sifa i oi>t iil 'ji- ^Lt)
iYou are the best of peoples ever raised up for mankind; you
enjoin Al-Ma'ruf (all that Islam has ordained) and forbid Al-
Munkar (all that Islam has forbidden), and you believe in
Allah).
Therefore, whoever among this Ummah acquires these
qualities, will have a share in this praise. Qatadah said, “We
were told that Umar bin Al-Khattab recited this Ayah [3:110]
during a Hajj that he performed, when he saw that the people
were rushing. He then said, Whoever likes to be among this
[praised] Ummah, let him fulfill the condition that Allah set in
this Ayah.’" Ibn Jarir* 1 * recorded this. Those from this Ummah
who do not acquire these qualities will be just like the People
of the Scriptures whom Allah criticized, when He said,
iThey did not forbid one another from the Munkar which they
committed ...) [5:79].
This is the reason why, sifter Allah praised the Muslim
Ummah with the qualities that He mentioned, He criticized the
People of the Scriptures and chastised them, saying.
iAnd had the People of the Scripture (Jews and Christians)
believed) [3:110],
in what was sent down to Muhammad jsg.
izfjx plus ^ ^ 3 & m)
4 it would have been better for than ; among them are some who
have faith, but most of them are Fdsiqiin (rebellious).)
Therefore only a few of them believe in Allah and in what
was sent down to you and to them. The majority of them
follow deviation, disbelief, sin and rebellion.
(i|
At-Tabari 7 : 102 .
243
Surah 3 . Al 'Imran ( Part-4 )
The Good News that Muslims will Dominate the People
of the Book
While delivering the good news to His believing servants that
victory and dominance will be theirs against the disbelieving,
atheistic People of the Scriptures, Allah then said,
V p fe feZ 43 ZJ& %
)They will do you no harm, barring a trifling annoyance; and
if they fight against you, they will show you their backs, and
they will not be helped . > (3:1 1 1]
This is what occurred, for at the battle of Khaybar, Allah
brought humiliation and disgrace to the Jews. Before that, the
Jews in Al-Madlnah, the tribes of Qaynuqa', Nadir and
Qurayzah, were also humiliated by Allah. Such was the case
with the Christians in the area of Ash-Sham later on, when
the Companions defeated them in many battles and took over
the leadership of Ash-Sham forever. There shall always be a
group of Muslims in Ash-Sham area until ‘Isa, son of Maryam,
descends while they are like this [on the truth, apparent and
victorious]. ‘Isa will at that time rule according to the Law of
Muhammad break the cross, kill the swine, banish the
Jizyah and only accept Islam from the people.
Allah said next.
uj Jjjji jtji- c-f.
ilndignity is put over them wherever they may be, except when
under a covenant (of protection) from Allah, and a covenant
from men;)
meaning, Allah has placed humiliation and disgrace on them
wherever they may be, and they will never be safe,
iexcept when under a covenant from Allah,)
under the Dhimmah (covenant of protection) from Allah that
requires them to pay the Jizyah (tax, to Muslims,) and makes
them subservient to Islamic Law.
)and a covenant from men;) meaning, covenant from men,
244
Tafsir Ibn Kathir
such as pledges of protection and safety offered to them by
Muslim men and women, and even a slave, according to one of
the sayings of the scholars. Ibn ‘Abbas said that,
iJ* $ $ Si
4 except when under a covenant from Allah, and a covenant
from men;}
refers to a covenant of protection from Allah and a pledge of
safety from people. 111 Similar was said by Mujahid, ikrimah,
‘Ata’, Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and Ar-Rabl‘
bin Anas. 121 Allah’s statement,
4 *“' Cii i<%}¥
ithey have drawn on themselves the wrath of Allah,}
means, they earned Allah’s anger, which they deserved,
*$. zj/i}
iatid destitution is put over them}, meaning they deserve it by
decree and legislatively.
Allah said next,
4This is because they disbelieved in the Ay at of Allah and killed
the Prophets without right.}
meaning, what drove them to this was their arrogance,
transgression and envy, earning them humiliation, degradation
and disgrace throughout this life and the Hereafter. Allah said,
4This is because they disobeyed and used to transgress (the
limits set by Allah).}
meaning, what lured them to disbelieve in Allah’s Ayat and kill
His Messengers, is the fact that they often disobeyed Allah’s
commands, committed His prohibitions and transgressed His
set limits. We seek refuge from this behavior, and Allah Alone
is sought for each and every type of help.
111 At-Tabari 7:112.
121 Ibn Abi Hatim 2 :480 ,481 .
245
Surah 3 . Al ‘Imran ( Part-4 )
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4123. No/ all of them are alike ; a party o/ //ie People of the
Scripture stand for the right, they recite the verses of Allah
during the hours of the night, prostrating themselves in
prayer .}
4224. They believe in Allah and the Last Day; they enjoin Al-
Ma'riif and forbid Al-Munkar ; and they hasten in (all) good
works; and they are among the righteous. $
4225. And whatever good they do, nothing will be rejected of
them; for Allah knows well the Muttaqfn (the pious).}
4116. Surely, those who disbelieve, neither their properties nor
their offspring will avail them against Allah. They are the
dwellers of the Fire, therein they will abide.}
Siirah 3. Al ‘Imran ( Part-4 )
iThey believe in Allah and the Last Day; they enjoin Al-Ma'ruf
and forbid Al-Munkar; and they hasten in (all) good works;
and they are among the righteous ^ [3:1 14|.
This is the same type of people mentioned at the end of the
Surah ;
if e; if ti M a ja i !&
iAnd there are, certainly, among the People of the Scripture
(jews and Christians), those wlto believe in Allah and in that
which has been revealed to you, and in that which has been
revealed to them, humbling thetnselves before Allah.} [3:199].
Allah said here,
& jf ji Cj}
iAnd whatever good they do, nothing will be rejected of them;}
[3:115]
meaning, their good deeds will not be lost with Allah. Rather,
He will award them the best rewards,
%}
ifor Allah knows well the Muttaqin (the pious).}
for no deed performed by any person ever escapes His
knowledge, nor is any reward for those who do good deeds
ever lost with Him. Allah mentions the disbelieving polytheists:
i“kL fa £ ^ J}
ineither their properties nor their offspring will avail them
against Allah} [3:116].
meaning, nothing can avert Allah’s torment and punishment
from striking them,
iThey are the dwellers of the Fire, therein they will abide.}
The Parable of What the Disbelievers Spend in This Life
Allah gave a parable for what the disbelievers spend in this
life, as Mujahid, Al-Hasan and As-Suddi said.* 11
Ibn Abi Hatim 2 :493 .
2 48
Tafsir Ibn Kathir
tjji go Cull _»jci 4 iiy^t U
<$77ie likeness of what they spend in this world is the likeness of
a wind of Sir
a frigid wind, as Ibn ‘Abbas, ‘Ikrimah, Said bin Jubayr, Al-
Hasan, Qatadah, Ad-Dahhak, Ar-Rabf bin Anas and others
have said.* 1 ’ ‘Ata’ said that Sir, means, ‘cold and snow. 1,21 Ibn
‘Abbas and Mujahid are also reported to have said that Sir
means, ‘fire’.' 3 * This latter meaning does not contradict the
meanings we mentioned above, because extreme cold weather,
especially when accompanied by snow, burns plants and
produce, and has the same effect fire has on such growth.
4’ZJOijfc \Jjii Zjj-
ilt struck the harvest of a people who did wrong against
themselves and destroyed ify [3 : 1 1 7| ,
by burning. This Ayah mentions a calamity that strikes
produce that is ready to harvest, destroying it by burning and
depriving its owner of it when he needs it the most. Such is
the case with the disbelievers, for Allah destroys the rewards
for their good deeds in this life, just as He destroyed the
produce of the sinner because of his sins. Both types did not
build their work on firm foundations.
iAnd Allah wronged them not, but they wronged themselves .>
oi; a $4 c & 4a 4 •&/, # &L
‘-a 01 p&Z (Ujjii jp £j « *£$
lj& ffcaj oA& fiU % *Vi1
pa~i ol y'i 'Pa ' fy j* 4^*1 hi JjbVl I yat-
4 iy^jj ijj}— oij ^ i aa a? pa of) pa <0-
4 1 ?: sp afa. a n i\ hz
111 Ibn Abi Hatim 2 :494,495.
121 Ibn Abi Hatim 2 :496 .
* 3 * Ibn Abi Hatim 2 :495.
249
Surah 3. Al 'Imran ( Part-4 )
ill8. O you who believe! Take not as (your) Bitanah (advisors,
helpers) those other than your own, since they will not fail to
do their best to corrupt you. They desire to harm you severely.
Hatred has already appeared from their mouths, but what their
breasts conceal is far worse. Indeed We have made plain to you
the Ay at if you understand .£>
$119. Lo! You are the ones who love them but they love you
not, and you believe in all the Scriptures. And when they meet
you, they say, "We believe." But when they are alone, they
bite their Anamil at you in rage. Say: " Perish in your rage.
Certainly, Allalt knows what is in the breasts (all the
secrets). "4
4120. If a good befalls you, it grieves them, but if some evil
overtakes you, they rejoice at it. But if you remain patient and
have Taqioa, not the least harm will their cunning do to you.
Surely, Allah surrounds all that they do. 4
The Prohibition of Taking Advisors From Among the
Disbelievers
Allah forbids His believing servants from taking the
hypocrites as advisors, so that the hypocrites do not have the
opportunity to expose the secrets of the believers and their
plans against their enemies. The hypocrites try their very best
to confuse, oppose and harm the believers any way they can,
and by using any wicked, evil means at their disposal. They
wish the very worst and difficult conditions for the believers.
Allah said,
oi ^
4Take not as (your) Bitanah those other than your own}
[ 3 : 118 ],
in reference to taking followers of other religions as
consultants and advisors, for advisors of a certain person have
access to his most secret affairs. Al-Bukhari and An-Nasal
recorded that, Abu Said said that the Messenger of Allah jg
said,
- - 3 - ya ^ <■ aIIp AjU t aJIp A uowj
250
Tafsir Ibn Kathir
«Alldh has not sent any Prophet nor was there any Khalifah but
they have two types of advisors, one that commands him with
righteousness and advises it, and another that commands him
with evil and advises him with it. Only those whom Allah gives
immunity are immune .d' 1 '
Ibn Abi Hatim reported that Ibn Abi Ad-Dahqanah said,
“Umar bin Al-Khattab was told, There is young man here from
the people of Hlrah (in Iraq, who were Christians) who is a
proficient scribe. Why do you not appoint him as a scribe?’
“Umar said, 1 would then be taking advisors from among the
disbelievers.’”* 2 ' This Ayah and the stoiy about TJmar testify
to the fact that Muslims are not allowed to use Ahl Adh-
Dhimmah to be scribes in matters that affect the affairs of
Muslims and expose their secrets, for they might convey these
secrets to combatant disbelievers. This is why Allah said,
isince they will not fail to do their best to corrupt you . They
desire to harm you severely . )»
Allah then said,
fall jJi K ^
lLj Jj JLS$
iHatred has already appeared from their mouths, but what their
breasts conceal is far worse. $
meaning, enmity appears on their faces and in what they
sometimes utter, as well as, the enmity they have against
Islam and its people in their hearts. Since this fact is apparent
to every person who has sound comprehension, therefore,
4 Indeed We have made plain to you the Aydt if you
understand.}
Allah said next,
40/ You are the ones who love them but they love you not}.
111 Fath Al-Bdri 13 :201 , An-Nasal 7 : 158 .
' 2 ' Ibn Abi Hatim 2:500.
251
Surah 3 . Al 'Imran ( Part-4 )
meaning, O believers! You like the hypocrites because you
think they are believers, for they pretend to be so, but they do
not like you publicly or secretly.
iAtid you believe in all the Scriptures}
meaning, you have no doubt in any part of Allah’s Book, while
the hypocrites have deep doubts, confusion and reservations
about it.
Muhammad bin Ishaq reported that Ibn ‘Abbas said that,
iJ Jill
iand you believe in all the Scriptures ,}
means, you believe in your Book, their Book, and the previous
Books, while the hypocrites disbelieve in your Book, and this
is why they deserve that you dislike them instead of them
disliking you. Ibn Jarir collected this statement. 1 * 1
tji tjg. fit; £t; \% $$ tit>
iAnd when they meet you, they say, "We believe." But when
they are alone, they bite their Anamil at you in rage .}
The word Anamil, means the tips of the fingers, as Qatadah
stated. 121 This is the behavior of the hypocrites who pretend to
be believers and kind when they are with the believers, all the
while concealing the opposite in their hearts in every respect.
This is the exact situation that Allah describes,
St JjbV' ( SSit. '•yjxC- ijU. ti^j^>
iBut zohen they are alone, they bite their Andtnil at you in
rage }
and rage is extreme anger and fury. Allah said to them,
iSay: " Perish in your rage. Certainly, Allah knows what is in
the breasts (all the secrets)."}
for no matter how much you envy the believers and feel rage
,1] At-Tabari 7:149.
121 At-Tabari 7:153.
253
Surah 3. At ‘Imran (Part-4)
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\a Allah then mentions
the story of Uhud,
the defeat that He
tested the believers
with, His
distinguishing the
believers from the
hypocrites and their
patience.
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4121 . A/id (remember)
when you left your
household in the morn-
ing to post the believers
at their stations for the
battle (of Uhud). And
Allah is All-Hearer, All-Knoiver .}
4222. When two parties from among you were about to lose
heart, but Allah was their Wall (Supporter and Protector). And
in Allah should the believers put their trust. I
4223. And Allah has already made you victorious at Badr,
when you were a zveak little force. So have Taqwd of Allah that
you may be grateful .>
The Battle of Uhud
According to the majority of scholars, these Aydt are
describing the battle of Uhud, as Ibn ‘Abbas, Al-Hasan,
Qatadah, As-Suddi and others said. 1 ’ 1 The battle of Uhud
Tn fsir I bn Katf tir
year of Hijrah. Allah knows best.
Of the month of Shawwal, and Allah Kno
srsx
tssss*
Makkan leaders and t e ^ ^ « Spend this money on
Badr to demand from A fy spent the money from
fighting Muhammad! C 0 nsequeny,^y^P biiized ^ forces
the caravan on warfare “P around the city). They
tad^theA^tohtoto^w^J ma rched unta ^
gathered three thousa M ad inah. The Messenger of Allah
camped near Uhud facing - he fmishe d with it, he
jg led the Friday prayer an from Ban i An-Najjar
performed the funeral prayer f ^ asked the Muslims
called Malik bin ‘Amr. The Prophet t t he disbelievers, or
for advice, if they s ^ U J. d ,^i . Abd ullah bin Ubayy (the chief
fortify themselves m M-Madinah.^^d ^ A1 . M dInah ,
hypocrite) advised tha y A l-Madlnah, the siege
saving that it the disbeliever. lay stege to « ^ [hat it
would be greatly dl sadyantageou ^ ^ would face off with
they decide to attack A - ' cou , d throw rocks at them
them, while women and decide to return to Makkah,
from above their heads; and rf th y A some compani ons who
they would return wrdr fadure.^ ^ ^ Mus kms
did not attend the Hichelievers.
should go out to Uhu itomee ^ hig home , pu t on his
The Messenger of ^ f anions were weary then and
shield and came ou . ^ compe i t he Messenger of Allah to go
said to each other , . Did P f Allah , if you wish, we will
remsdn^in Al-Madlnah^ Tbe'Messenger of Allah *S said,
. u«J Jill '(fry- ^ ^ *4 b * $ Ut
iIt is not for a Prophet to wear his shield for war then lay
down his ams before Allah decides in his favor,*
l‘l Recorded by Ai-Bukhari in abridged form, and At-Tabarani and
others recorded the story with authentic connected chains .
Surah 5. At 'Imran (Part-4)
2 55
The Messenger of Allah sg marched with a thousand of his
Companions. When they reached the Shawt area, ‘Abdullah bin
Ubayy went back to Al-Madinah with a third of the army,
claiming he was angry the Prophet sg did not listen to his
advice. He and his supporters said, “If we knew that you would
fight today, we would have accompanied you. However, we do
not think that you will fight today.” The Messenger of Allah jg
marched until he reached the hillside in the area of Uhud,
where they camped in the valley with Mount Uhud behind
them. The Messenger of Allah sg said,
* J iLi) L c ** U jL>-t N®
«No one starts fighting until I issue the command to fight . »
The Messenger 0 prepared his forces for battle, and his army
was seven hundred men. He appointed ‘Abdullah bin Jubayr,
from Bani ‘Amr bin ‘Awf, to lead the archers who were fifty
men. The Prophet 0 said to them,
ill £jl)l oil S i3J i p.^Lj fj* j tllp
* I jS j. Ul l-i L> w Ij^olj j i UmIp j\
"Keep the horsemen away from us, and be aware that we might
be attacked from your direction. If victory was for or against
us, remain in your positions. And even if you see us being
picked up by birds, do not abandon your positions .’ll
The Prophet ^g wore two protective shields and gave the flag
to Mus'ab bin ‘Umayr of Bani ‘Abd Ad-Dar. The Prophet ^ also
allowed some young men to participate in fighting, but not
others, whom he allowed to participate in the battle of Al-
Khandaq two years later. The Quraysh mobilized their forces of
three thousand men with two hundred horsemen on each
flank. They appointed Khalid bin Al-Walld to lead the right side
of the horsemen and ‘Ikrimah Ibn Abi Jahl on the left side.
They also gave their grand flag to the tribe of Bani ‘Abd Ad-Dar.
Allah willing, we will mention the details of this battle later on,
if Allah wills. Allah said here,
ajiL. isp bt
iAnd (remember) lohcn you left your household in the morning
to post the believers at their stations for the battle ^ [3:121!,
256
Tafsir Ibn Kathfr
designating them to various positions, dividing the army to the
left and right sides and placing them wherever you command
them.
4'1~£ g?
4 And Allah is All-Hearer, All-Knmver} , He hears what you say
and knows what you conceal in your hearts. Allah said next,
| » fe^ c.,« A
iWhen hvo parties from among you were about to lose heart,}
[3:122].
Al-Bukhari recorded that Jabir bin ‘Abdullah said, “The
Ayah,
4'&Z oil iifr
iWhen two parties from among you were about to lose heart }
was revealed about us, [the two Muslim tribes of] Bani
Harithah and Bani Salamah. I (or we) would not be pleased if
it was not revealed, because Allah said in it,
4ty)
4but Allah was their Wall (Supporter and Protector )}
[3:122[.” 111
Muslim recorded this Haciith from Sufyan bin ‘UyaynahJ 2 '
Reminding the Believers of Their Victory at Badr
Allah said,
XJJL^ All' f JUij^
iAnd Allah has already made you victorious at Badr,}[3: 123]
meaning, during the battle of Badr, which occurred on a
Friday, the seventeenth of Ramadan, in the second year of
Hijrah.
The day of Badr is known as Yawm Al-Furqan [the Day of
the Clarification], by which Allah gave victory and dominance
to Islam and its people and disgraced and destroyed Shirk,
even though the Muslims were few. The Muslims numbered
111 FathAl-Bari 8:63
I 2 * Muslim 4:1948.
257
Surah 3 . Al 'Imran (Part-4)
three hundred and thirteen men, with two horses and seventy
camels. The rest were foot soldiers without enough supplies for
the battle. The enemy army consisted of nine hundred to a
thousand men, having enough shields and supplies, battle-
ready horses and even various adornments.
However, Allah gave victory to His Messenger jg, supported
His revelation, and illuminated success on the faces of the
Prophet jg and his following. Allah also brought disgrace to
Shayatan and his army. This is why Allah reminded His
believing servants and pious party of this favor,
/ *»; Z •> V
X A'p JJL;- All' (1
iAttd Allah has already made you victorious at Badr, when you
were a weak little force},
when you were few then. This Ayah reminds them that victory
is only from Allah, not because of a large army and adequate
supplies. This is why Allah said in another Ayah,
i..and on the day of Hunayit (battle) when you rejoiced at your
great number, but it availed you naught } [9:25], until.
iAnd Allah is Oft-Forgiving, Most Merciful} [9:27].
Badr is an area between Makkah and Al-Madinah and is
known by the well that bears its name, which in turn was so
named after Badr bin An-Narayn, the person who dug the
well.
iflpl pi \'M
4So have Taqzvd of Allah that you may be grateful.} [3:123[,
means, fulfill the obligations of His obedience.
& o; p : pj 'fP. i P-P-i $ PdA ’>[}
'Pf&i & pi i-Hi pj 'pp 'i* [Ujy iA fiPj ‘ ] /p o!
xs. & 'Jj jpd Cj pji vpAj 'p izA* "^1 <»*
4 Cj cJpS\ 4 C Aii Af. pP. j' p- i'' ‘i-
2 58
Tafsir Ibn Kathir
*4 J4 jj* >;Vf
<124. (Remember) when you said to the believers, "Is it not
enough for you that your Lord should help you with three
thousand angels setit down?"}
4125. "But, if you hold on to patience and have Taqwd, and
the enemy comes rushing at you; your Lord will help you with
five thousand angels having marks (of distinction) .”}
4126. Allah made it not but as a message of good news for you
and as an assurance to your hearts. And there is no victory
except from Allah, the All-Mighty, the All-Wise .}
4127. That He might cut off a part of those who disbelieve, or
expose them to infamy, so that they retire frustrated .}
4128. Not for you is the decision; whether He turns in mercy
to (pardon) them or punishes them; verily, they are the
xorongdoers .}
4129. And to Allah belongs all that is in the heavens and all
that is in the earth. He forgives whom He wills, and punishes
whom He wills. And Allah is Oft-Forgiving, Most Merciful .}
The Support of the Angels
The scholars of Tafsir differ over whether the promise
contained in these Ayat referred to the battle of Badr or Uhud.
The First View
There are two opinions about this, one of them saying that
Allah’s statement,
Jja3
4(Remember) when you said to the believers ^ [3: 124],
is related to His statement,
ii'
4 And Allah has already made you victorious at Badr} [3:123].
This was reported from Al-Hasan Al-Basri, ‘Amr Ash-ShaToi,
Ar-Rabl‘ bin Anas and several others,* 1 ' Ibn Jarir also agreed
*** Ibn Abi Hatim no. 519-521 .
Surah 3 . Al ‘Imran ( Part-4 )
259
with this opinion. ‘Abbad bin MansQr said that Al-Hasan said
that Allah’s statement,
4^x3' 'Jt && <$3S o' ^3 i'>
4( Remember ) when you said to the believers, "Is it not enough
for you that your Lord should help you with three thousand
angels?”} [3:124],
is about the battle of Badr;' 1 ' Ibn Abi Hatim also recorded this
statement.
Ibn Abi Hatim then reported that ‘Amr Ash-Shaloi said, “On
the day of Badr, the Muslims received information that Kurz
bin Jabir (a prominent tribe chief) was aiding the idolators,
and this news was hard on them, so Allah revealed;
jj yd'» o'
i"Is it not enough for you that your Lord (Allah) should help
you with three thousand angels sent down?"}, until,
ihaving marks (of distinction)} [3:124,125].
The news of the defeat of the idolators [at Badr] reached
Kurz and he did not reinforce them, and thus, Allah did not
reinforce the Muslims with the five (thousands of angels).” |2 '
As for Ar-RabT bin Anas, he said, “Allah supported the
Muslims with one thousand (angels), then the number reached
three thousand, then five thousand.” * 3 ' If one asks, according
to this opinion, how can we combine between this Ayah and
Allah’s statement about Badr,
i( Remember ) when you sought help of your Lord and He
ansioered you (saying): "I will help you with a thousand
angels, each behind the other (following one another) in
succession."} [8:9], until,
iiSfL U « ^}
1,1 At-Jabari 7:174.
' 2 ' Ibn Abi Hatim 2 :520.
131 At-Tabari 7 :178.
260
Tafsir Ibn Kathir
4 Verily! Allah is All-Mighty, All-Wise }? We say that the one
thousand mentioned here does not contradict the three
thousand mentioned in the above Ayah [3:124], The word “in
succession” means they follow each other and thus indicates
that thousands more will follow them. The two Ayat above [8:9
and 3:124] are similar in meaning and it appears that they
both were about the battle of Badr, because the angels did fight
in the battle of Badr, as the evidence indicates. Allah knows
best. Allah’s statement,
4's^j o\
4But if you hold on to patience and have Taqwd,} [3:125)
means, if you observe patience while fighting the enemy, all
the while fearing Me and obeying My command. Al-Hasan,
Qatadah, Ar-Rabl‘ and As-Suddi said that Allah’s statement,
ui ffijb
iand they will come rushing > means, they (angels) will rush to
you instantaneously. 111 Al-‘Awfi said that Ibn ‘Abbas said that
the Ayah means, “All at once”. It is also said that it means,
before their anger subsides (against the disbelievers). 121
The Second View
The second opinion stipulates that the promise mentioned
here [concerning the angels participating in battle] is related to
Allah’s statement,
4J&S) 5ojiK Up Oi 10
4And (remember) when you left your household in the morning
to post the believers at their stations for the battle}
of Uhud. However, we should add, the angels did not come to
the aid of Muslims at Uhud, because Allah made it
conditional,
4 '^.
4 ^
4But if you hold on to patience and have Taqwa} [3:125].
111 Ibn Abi Hatim 2 :523,524.
121 AMabari 7:182.
Surah 3 . Al 'Imran (Part-4)
261
The Muslims were not patient at Uhud. Rather, they ran
away and, consequently, did not receive the support of even
one angel.
Allah’s statement,
iyour Lord will help you with five thousand angels having
marks}, of distinction.
Abu Ishaq As-Subay‘i said; from Harithah bin Mudarrib said
that ‘Ali bin Abi Talib said, “The angels were distinguished by
wearing white wool at Badr.” 111 The angels also had special
markings distinguishing their horses.
Allah said,
if. p$ 504, p tsA V> & Cj}
iAllah made it not but as a message of good news for you and
as an assurance to your hearts ^ [3:126].
This Ayah means, “Allah sent down angels and told you
about their descent to encourage you and to comfort and
reassure your hearts. You should know that victory only
comes from Allah and that if He willed, He would have
defeated your enemy without you having to fight them.” For
instance, Allah said after commanding the believers to fight,
5— Jb 5^ 4 y** o'?*-; J^iV «ii
4Qf* ^ ^ Qpti
iBut if it had been Allah's will, He Himself could certainly
have punished them (without you). But (He lets you fight) in
order to test some of you with others. But those who are killed
in the way of Allah, He will never let their deeds be lost. He
will guide them and set right their state. And admit them to
Paradise which He has made known to them} [47:4-6].
This is why Allah said here,
& X* j. % Cj 4 pjb p &A VI 'if &£ Cj}
111 Ibn Abi Hatim 2:525.
262
Tafsir Ibn Kathir
i Allah made it not but as a message of good news for you and
as an assurance to your hearts. And there is no victory except
from Allah, the All-Mighty, the All-Wise} [3:126].
This Ayah means, “Allah is the Almighty Whose power can
never be undermined, and He has the perfect wisdom in His
decrees and in all His decisions.” Allah said,
Sj' Si ^
iThat He might cut off a part of those who disbelieve ,} [3:127]
meaning, out of His wisdom, He commands you to perform
Jihad and to fight.
Allah then mentions the various consequences of performing
Jihad against the disbelievers. For instance, Allah said,
iThat He might cut off a part...} meaning, to cause a part of a
nation to perish,
4rr-p. $ sj' Si^
iof those who disbelieve, or expose them to infamy,}
by disgracing them and forcing them to return with only their
rage, having failed in their aim to harm you. This is why Allah
said next,
ior expose tltem to infamy, so tluit they retire}
to go back to their land,
iZiJL}
ifrustrated} without achieving their aims.
Allah then mentions a statement that testifies that the
decision in this life and the Hereafter is for Him Alone without
partners,
fit j. & fl}
iNot for you is the decision} [3:128]
meaning, “The matter is all in My Hand.” Allah also said,
4$ l4> iSj fy}
Surah 3 . Al ' Imran ( Part-4 )
263
iyour duty is only to convex/ (the Message) and on Us is the
reckoning .} (13:40], and,
iNot upon you is their guidance, but Allah guides whom He
zoills.} [2:272], and,
4 o* cSJ-n >>* i-SJ-r V
i Verily, you guide not whom you like, but Allah guides whom
He wills} [28:56] .
Muhammad bin Ishaq said that Allah’s statement,
M > o? ^
4Nof /or yo» is the decision;}, means, “No part of the decision
regarding My servants is yours, except what I command
you.”' 1 ' Allah then mentions the rest of the consequences of
Jihad,
in?* jfa
iwltether He pardons them } concerning the acts of disbelief that
they commit, thus delivering them from misguidance to the
guidance.
to
ior punishes than;} in this life and the Hereafter because of
their disbelief and errors,
iverily, they are the wrongdoers}, and thus, they deserve such a
fate.
Al-Bukhari recorded that, Salim bin ‘Abdullah said that his
father said that he heard the Messenger of Allah saying -
when he raised his head from bowing in the second unit of the
Fajr prayer - “O Allah! Curse so-and-so,” after saying; Sami’
Allahu Liman Hamidah, Rabbana wa lakal-Hamd. Thereafter,
Allah revealed this Ayah,
m
At-Tabari 7 : 195 .
264
Tafsir Ibn Kathir
iNot far you is the decision This was also recorded by An-
Nasal . 121 Imam Ahmad recorded that Salim bin ‘Abdullah said
that his father said that he heard the Messenger of Allah jg
saying,
'•jfa* y. Jri— y jaJI JUfijI i.U'iii : jjl 14I31.
“V 1 y.
“O Allah! Curse so-and-so. O Allah! Curse Al-Haritlt bin
Hisham. O Allah! Curse Sidmjl bin 'Amr. O Allah! Curse
Safwan bin U may yah . »
Thereafter, this Ayah was revealed;
4 4 ', Chfafa j\ fast. fay, >\ ty. fail ij.
iNot far you is the decision; whether He turns in mercxj to
(pardon) them or punishes them; verily , they are the
wrongdoers > [ 3 : 128 ],
All these persons were pardoned (after they embraced Islam
later on ). 131
Al-Bukhari recorded that Abu Hurayrah said that when
Allah’s Messenger jte would supplicate against or for someone,
he would do so when he was finished bowing and saying; Sami'
AUa.hu Liman Hamidah, Rabbana wa lakal-Hamd. He would
then say, (the Qunu.t)
a?' y.
y~r 'fafa
y. cfaj ^ git (*+11'"
‘ 1 * 4 ^' ‘ yt j.i*dh:LXi \j
a,
'> * . >
“O Allah! Save Al-Walid bin Al-Waltd, Salamah bin Hisham,
‘Ayyash bin Abi Rabfah and the iveak and the helpless people
among the faithful believers. O Allah! Be hard on the tribe of
Mudar and let them suffer from years of famine like tluit of the
time of Yusuf . »
He would say this supplication aloud. He sometimes would
supplicate during the Dawn prayer, “O Allah! Curse so-and-so
111 Fath A l- Bari 8 :73.
^ An-Nasal in Al-Kubra 6 : 314 .
• 3| Ahmad 2 : 93 .
Surah 3 . Al 'Imran (Part-4)
265
(persons),” mentioning some Arab tribes. Thereafter, Allah
revealed,
$Not for you is the decision .^ (11
Al-Bukhari recorded that Hamid and Thabit said that, Anas
bin Malik said that the Prophet jg was injured during the
battle of Uhud and said,
a How can a people achieve success after having injured their
Prophet ?»
Thereafter,
it-J. jH'\ 'j.
iNot for you is the decision,} was revealed. ,2 '
Imam Ahmad recorded that Anas said that, the Prophet’s
front tooth was broken during the battle of Uhud and he also
sustained injuries on his forehead until blood dripped on his
face. The Prophet jg said,
ft f ^ . »| • * > ^ ' I • ' a ■ ' • * *1**
*rj 'j* r+.j 'rfrn ^ C/ - -
a How can a people achieve success after having done this to
their Prophet who is calling them to their Lord, the Exalted and
Most Honored ? » Allah revealed.
i 1 & P * & Z>
iNot for you is the decision; whether He turns in mercy to
(pardons) them or punishes them; verily, they are the
zorongdoers .^* 3 * Muslim also collected this Hadlth . |4)
Allah then said,
4 Cj 4 C
^ Al-Bukhari no. 4560.
121 Fath Al-Bari 7 :365 .
131 Ahmad 3:99.
Muslim no. 1791.
266
Tafsfr Ibn Kathir
^ Tv gjjp ^ 4 And to Allah belongs
Hr^ dl ] yy^ J f
5 A^Si' cioliiojj J/fy ij .-, ^^ 1
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/ , < >f* irr •- „< » ^ ,
*45* / .- /.t-’i i-" »-"x r >-• ,<,;■»• ,•''■.< " j#5si
{j™J <AaJ~ y» J <JJlJ>j jjUU oUi>-t& ^
k-Z'tp'-j&JS
f bV^:j
4 »t£$
4He forgives whom He
wills, and punishes
whom He wills.}
for His is the decision
and none can resist
His decision. Allah is
never asked about
what He does, while
they will be asked,
jj* ^bf
iand Allah is Oft-
Forgiving, Most
Merciful .}
%f,jyX "i 'ii \Jil\j tLCii \fkJt -5 \p?. <iM ($£}
# •'$,&& && $£& & *4 $ 'M $5
W v ^u1j CjjA OyU-lJt W^t* #2*5 ii )Ar** d[ ij*>£y
44 ^ ^ 4^5 ££>»; 4ii
<*' ijilu jl '>L«i
)T?.,^j£Xm y>j 'jL«i £ d* U/-*i (*4> "^1 X>0 j-A" u4>
4 'K^oUi«!' f*-*ai ^4^- Ar^"' X* Ji 'Sf* ?-&> A, >4“
4130. O t/ow who believe! Do not consume Riba doubled and
multiplied, but fear Allah that you may be successful.}
4131. And fear the Fire, which is prepared for the
all that is in the heavens
and all that is in the
Earth.} [3: 129],
everything is indeed
the property of Allah
and all are servants
in His Hand.
0 4 i 0-4
Surah 3 . Al 'Imran ( Part-4 )
267
disbelievers .)
^132. And obey and the Messenger that you may obtain
mercy . >
4133. And march forth in the way (which leads to) forgiveness
from your Lord, and for Paradise as wide as the heavens and
the earth, prepared for the Muttaqin (the pious).)
4 134. Those who spend (in Allah's cause) in prosperity and in
adversity, who repress anger, and who pardon men; verily,
Allah loves the Muhsimn (the good-doers).)
4135. And those who, when they have committed Fahishah
(immoral sin) or wronged themselves with evil, remember Allah
and ask forgiveness for their sins ; and none can forgive sins
but Allah, and do not persist in what (wrong) they have done,
while they know.)
4236. For such, the reward is forgiveness from their Lord, and
Gardens with rivers flowing underneath (Paradise), wherein
they shall abide forever. Hoio excellent is this reward for the
doers (of good).)
Interest (R&d) is Prohibited
Allah prohibits His believing servants from dealing in Riba
and from requiring interest on their capital, just as they used
to do during the time of Jahiliyyah. For instance, when the
time to pay a loan comes, the creditor would say to the debtor,
“Either pay now, or the loan will incur interest.” If the debtor
asks for deferment of the loan, the creditor would require
interest and this would occur year after year until the little
capital becomes multiplied many times. Allah also commands
His servants to have Taqwa of Him so that they may achieve
success in this life and the Hereafter. Allah also threatens
them with the Fire and warns them against it, saying,
43r i.TLtyT*} p Jj-jl'S
iAnd fear the Fire, which is prepared for the disbelievers. And
obey Allah and the Messenger that you may obtain mercy.)
[3:131,1321.
268
Tafsir Ibti Kathir
The Encouragment to Do Good for which Paradise is the
Result
Allah encourages His servants to perform righteous deeds
and to rush to accomplish the acts of obedience. Allah said,
4
iAnd march forth it i the way (which leads to) forgiveness from
your lord, and for Paradise as wide as the heavens and the
earth, prepared for the Muttaqin (the pious)} [3: 133].
Just as the Fire was prepared for the disbelievers. It was
reported that the meaning of Allah’s statement.
ias wide as the heavens and the earth}
draws the attention to the spaciousness of Paradise. For
instance, Allah said in another Ayah, while describing the
couches of Paradise,
ilined with silk brocade} (55:54], so what about their outer
covering? It was also said that Paradise is as wide as its length,
because it is a dome under the Throne. The width and length of
a dome or a circle are the same in distance. This is supported
by what is found in the Sahih;
. . > **
. r •
) ‘ jtjjf
*When you ask Allah for Paradise, ask Him for Al-Firdaws
which is the highest and best part of Paradise. From it originate
the rivers of Paradise, and above it is the Throne of the Most
Beneficent (Allah) J 11 '
This Ayah [3:133 above] is similar to Allah’s statement in
Surat Al-Hadid . ,
jU-jf frfo ’&> cA Jl
m
Path Al-Bari 6:14.
Surah 3 . Al 'Imran ( Part-4 )
269
iRace with one another in hastening towards forgiveness from
your Lord (Allah), and Paradise the width whereof is as the
ividth of the heaven and the Earth} [57:21].
Al-Bazzar recorded that Abu Hurayrah said that a man came
to the Messenger of Allah and asked him, about Allah’s
statement,
iParadise as wide as the heavens and the Earth} [3:133];
“Where is the Fire then?” The Prophet jg said,
"When the night comes, it overtakes everything, so where is the
day?*
The man said, “Where Allah wants it to be.” The Prophet jg
said,
tfeje. !>jS5 j&I Jjljj
« Similarly , the Fire is where Allah wants it to be.® 11 ’
This Hadith has two possible meanings. First, when we do not
see the night during the day, this does not mean that the day
is not somewhere else, even though we cannot see it. Such is
the case with Hell-fire, for it is where Allah wants it to be. The
second meaning is that when the day overcomes this part of
the world, the night overtakes the other part. Such is the case
with Paradise, for it is in the utmost heights above the
heavens and under the Throne. The width of Paradise is, as
Allah stated,
iwhereof is as the width of the heaven and the Earth} [57:21].
The Fire, on the other hand, is in the lowest of lows.
Therefore, Paradise being as wide as the heavens and Earth
does not contradict the fact that the Fire exists wherever Allah
wills it to be.
Allah said, while describing the people of Paradise,
m
Kashf Al-Astar 3 :43 .
270
Tafsir Ibn Kathir
iThose who spend (in Allah’s cause) in prosperity and in
adversity > (3:134),
in hard times and easy times, while active (or enthusiastic)
and otherwise, healthy or ill, and in all conditions, just as
Allah said in another Ayah,
iThose who spend their wealth (in Allah’s cause) by night and
day, in secret and in public > (2:274)
These believers are never distracted from obeying Allah,
spending on what pleases Him, being kind to His servants and
their relatives, and other acts of righteousness. Allah said,
iwho repress anger, and who pardon men;} [3:134)
for when they are angry, they control their anger and do act
upon it. Rather, they even forgive those who hurt them. Imam
Ahmad recorded that Abu Hurayrah said that the Prophet
said,
*The strong person is not he who is able to physically overcome
people. The strong person is he who overcomes his rage when he
is angry .o' 1 ’
This Hadith is also recorded in the Two Sahihs . ,21 Imam
Ahmad recorded that Ibn ‘Abbas said that the Messenger of
Allah jg said,
if. lij CA-i if* • ; ^4— ; J i-* fA* j) - _ \y.s.
*ij>- Sii -ll* 1 U tjLf- Jili- fyr if J) f-fr
<UILI
“He who gives time to a debtor or forgives him, then Allah will
save him from the heat of Jaltannam (Hell-fire). Behold! The
deeds of Paradise are difficult to reach, for they are on top of a
m Ahmad 2:236.
121 Fath Al-Bari 10:535, Muslim 4 :2014.
Surah 3 . Al 'Imran ( Part-4 )
271
hill, while the deeds of the Fire are easy to find in the lozolands.
The happy person is he who is saved from the tests. Verily,
there is no dose of anything better to Allah than a dose of rage
that the servant controls, and whenever the servant of Allah
controls it, he will be internally filled with faith . » [1 '
This Hadith was recorded by Imam Ahmad, its chain of
narration is good, it does not contain any disparraged
narrators, and the meaning is good.
Imam Ahmad recorded that Sahl bin Mu'adh bin Anas said
that his father said that the Messenger of Allah jg said,
«JL £ jl Ifs. 'jij jja S rfi*
• ili jj>, Jl y*
« Whoever controlled rage ivhile able to act upon it, then Allah
will call him while all creation is a witness, until He gives him
the choice of any of the Hiiris (fair females with wide, lovely
eyes - as mates far the pious) he zvishes.*
Abu Dawud, At-Tirmidhi and Ibn Majah collected this
Hadith , 121 which At-Tirmidhi said was “ Hasan Gharib”.
Ibn Marduwyah recorded that Ibn ‘Umar said that the
Messenger of Allah said,
«4)l tali- y» jjiit
- t J .
‘f-j’r yt -V-
U»
uThcrc is not a dose of anything tlwt the servant takes which is
better than a dose of control of rage that he feels, when he does
it seeking Allah's Face.» 13 ’
Ibn Jarir and Ibn Majah 141 also collected this Hadith.
Allah said,
4 4
iwho repress anger 4 meaning, they do not satisfy their rage upon
people. Rather, they refrain from harming them and await their
rewards with Allah, the Exalted and Most Honored. Allah then
said,
111 Ahmad 1 :327.
* 21 Ahmad 3:438,440, Abu Dawud 5 :137,7tih/af Al-Ahwadhi 6:139,
Ibn Majah 2:1400.
131 Ahmad 2:128.
141 Ibn Majah 2:1401.
Tafsir Ibn Kalhir
272
iand who pardon menfy They forgive those who treat them with
injustice. Therefore, they do not hold any ill feelings about
anyone in their hearts, and this is the most excellent conduct
in this regard. This is why Allah said,
J ii
iverily, Allah loves the Muhsinitt (the good-doers fy.
This good conduct is a type of Ihscin [excellence in the
religion]. There is a Hadith that reads,
if
«<ul
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5° y
“ I swear regarding three matters: no charity shall ever decrease
the wealth; whenever one forgives people, then Allah will
magnify his honor; and he who is humble for Allah, then Allah
will raise his rank.* [li
Allah said.
4 And those who, when they have committed Fahishah or
wronged themselves with evil, remember Allah and ask
forgiveness for their sins } [3:135].
Therefore, if they commit an error they follow it with
repentance and ask forgiveness. Imam Ahmad recorded that
Abu Hurayrah said that the Prophet jg said,
j j w — ’si — . ~
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J ^ ^ #^apU Lji ol^p j ! Jlii lii ^J^p pi i xZjytfi- Jj
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sZJjA* jj 1 p-S- lf .il i,Aj J Uj a) jl (_£jip j^ip Jp AUl
[11
Ahmad 4 :231 .
Surah 3 . Al 'Imran ( Part-4 )
273
•*Li L* ^JuaJ
“A man once committed an error and said, 'O Lord! I
committed an error, so forgive me.' Allah said, 'My servant
committed an error and knew that he has a Lord Who forgives
or punishes for the error. I have forgiven My servant.' The man
committed another error and said, ' O Lord! I committed an
error, so forgive me.' Allah said, 'My servant knew that he has
a Lord Who forgives or punishes for the sin . I have forgiven
My servant.’ The man committed another error and said, 'O
Lord! I committed an error, so forgive me.' Allah said, 'My
servant knew that he has a Lord Who forgives or punishes for
the error. I have forgiven my servant.' He then committed
another error and said, 'O Lord! I committed an error, so
forgive me.’ Allah said, 'My servant knew that he has a Lord
Wlw forgives or punishes for the error. Bear witness that I have
forgiven My servant, so let him do whatever he likes. 'n* 11 A
similar narration was collected in the SahihP ]
‘Abdur-Razzaq recorded that Anas bin Malik said, “I was told
that when the Ayah,
i jl i tfs til
iAnd those who, when they have committed Fdhishah or
wronged themselves with evil, remember Allah and ask
forgiveness for their sins,}
was revealed, Iblis (Shayatan) cried.” ' 3| Allah’s statement,
4 and none can forgive sins but Allah}, means that none except
Allah forgives sins.
Allah said,
4And do not persist in what (wrong) they have done, while
they know},
111 Ahmad 2:296.
121 Fath Al-Bari 13:474.
‘Abdul- Razzaq 1:133.
275
L/m mi » i r
underneath (Paradise)} carrying all kinds of drinks,
4Q.
iwherein they shall abide forever } and ever,
4How excellent is this reward for the doers } Allah praises Paradise
in this part of the Ayah.
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flSV' liljjj id— Xii 0 ^ JjWJOlii}*
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( j &\ iif Ju CJj il»J' 1j3o-j3 jl «*>'
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4137. Many similar ways (and mishaps of life) were faced [by
nations (believers and disbelievers) that have passed away]
before you, so travel through the earth, and see what ivas the
end of those who denied .}
4138. This is a plain statement for mankind, a guidance and
instruction for the Muttaqin .}
4139. So do not become weak, nor be sad, and you ivill be
triumphant if you are indeed believers .}
4140. If a wound has touched you, be sure a similar wound has
touched the others . And so are the days, that We give to men
by turns, that Allah may know (test) those who believe, and
that He may take martyrs from among you . And Allah likes not
the wrongdoers . }
4141. And that Allah may test those who believe and destroy
the disbelievers.}.
4142. Do you think that you will enter Paradise before Allah
knows (tests) those of you who performed Jihad and knows
(tests) those who are patient?}
4143. You did indeed wish for death before you met it. Now
276
Tafsir Ibtt Kathir
you have seen it openly with your own eyes.}
The Wisdom Behind the Losses Muslims Suffered During
Uhud
Allah states to His believing servants who suffered losses in
the battle of Uhud, including seventy dead,
oli- ji}
iMany similar ways (and mishaps of life) were faced before
you},
for the previous nations who followed their Prophets before
you, they too suffered losses. However, the good end was
theirs, and the ultimate defeat was for the disbelievers. This is
why Allah said,
^so travel through the earth, and see what was the end of those
who denied}. Allah said next,
iThis is a plain statement for mankind},
meaning, the Qur’an explains the true reality of things and
narrates how the previous nations suffered by the hands of
their enemies.
iAnd a guidance and instruction} for the Qur’an contains the
news of the past, and,
4 guidance } for your hearts,
}and instruction for the Muttaqin} to discourage committing the
prohibited and forbidden matters.
Allah comforts the believers by saying,
}So do not become weak}, because of what you suffered,
Surah 3 . Al 'Imran (Part-4)
211
< JSfU'
opi\ p^j i>5^
inor be sad, and you will be triumphant if you are indeed
believers}.
for surely, the ultimate victory and triumph will be yours, O
believers.
<jU; p p Ji SZ g pzz &
ilf a wound has touched you, be sure a similar wound has
touched the others } [3:140].
Therefore, the Ayah says, if you suffered injuries and some
of you were killed, then your enemies also suffered injuries
and fatalities.
iAnd so are the days, that We give to men by turns} ,
and at times - out of wisdom - We allow the enemy to
overcome you, although the final good end will be yours.
J8 pip
iand that Allah may know (test) those who believe,}
meaning, “So that We find out who would be patient while
fighting the enemies,” according to Ibn ‘Abbas.
i-yp p spp
iand that He may take martyrs from among you}
those who would be killed in Allah’s cause and gladly offer
their lives seeking His pleasure.
ip: pi & AfpM U <i %}
iAnd Allah likes not the wrongdoers. And that Allah may test
those who believe} [3:140,141},
by forgiving them their sins if they have any. Otherwise, Allah
will raise their grades according to the losses they suffered.
Allah’s statement,
iand destroy the disbelievers}, for it is their conduct that if they
gain the upper hand, they transgress and commit aggression.
278
Tafsir Ibn Kathir
However, this conduct only leads to ultimate destruction,
extermination, perishing and dying out.
Allah then said,
Oj i jU- Si
4Do you think that you will enter Paradise before Allah knows
(tests) those of you who will perfortn Jihad and (also) knows
(tests) those ivho are the patient ?) [3:142].
The Ayah asks, do you think that you will enter Paradise
without being tested with warfare and hardships? Allah said in
Surat Al-Baqarah,
itlb' f-f—* (££ Oi 'jU-i fty
40r think you that you ivill enter Paradise without such (trials)
as came to those who passed away before you? They were
afflicted with severe poverty and ailments and ivere so
shaken... 4 [2:214]. Allah said.
4Alif Lam Mim . Do people think that they will be left alone
because they say: "We believe,” and will not be tested?)
[29:1,2],
This is why He said here,
4 D 0 you think that you will enter Paradise before Allah knows
(tests) those of you who will perfortn Jihad and (also) knows
(tests) those who are the patient?) [3:142]
meaning, you will not earn Paradise until you are tested and
thus Allah knows who among you are the ones who struggle
and fight in His cause and are patient in the face of the
enemy. Allah said,
4 fb
iYou did indeed wish for death (martyrdom) before you met it.
Now you have seen it openly luith your own eyes) [3:143].
The Ayah proclaims, O believers! Before today, you wished
Surah 3. Al 'Imran ( Part-4 )
279
that you could meet the enemy and were eager to fight them.
What you wished has occurred, so fight them and be patient.
In the Two Sahihs it is recorded that the Messenger of Allah
% said,
Si 1^1413 ^buji it tjLj i\Z) \££ v»
«Do not toish to encounter the enemy, and ask Allah for your
loell-being. However, if you do encounter them, then observe
patience and know that Paradise is under the shade of
swords . »' 11
This is why Allah said here,
}Noiu you have seen it}: death, you saw it when the swords
appeared, the blades were sharpened, the spears crisscrossed
and men stood in lines for battle. This part of the Ayah
contains a figure of speech that mentions imagining what can
be felt but not seen.
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4144. Muhammad is no more tlum a Messenger, and indeed
Messengers have passed away before him. If he dies or is killed,
will you then turn back on your heels? And he who turns back
on his heels, not the least harm will he do to Allah; and Allah
will reward the grateful.}
4145. And no person can ever die except by Allah’s leave and
at an appointed term. And whoever desires a reward in the
111 Fath Al-Bari 6:181, Muslim 3 : 1 362 .
280
Tafoir Ibn Kathir
world, We shall give him of it; and whoever desires a reward in
the Hereafter, We shall give him thereof. And We shall reward
the grateful
4146. And many a Prophet fought and along with him many
Ribbiyyun . But they never lost heart for that which befall them
in Allah's way, nor did nor they weaken nor degrade
themselves. And Allah loves the patient.}
4147. And they said nothing but: "Our Lord! Forgive us our
sins and our transgressions, establish our feet firmly, and give
us victory over the disbelieving folk."}
4148. So Allah gave them the reward of this world, and the
excellent reward of the Hereafter. And Allah loves the good-
doers.}
The Rumor that the Prophet ^ was Killed at Uhud
When Muslims suffered defeat in battle at Uhud and some of
them were killed, Shaytan shouted, “Muhammad has been
killed.” Ibn Qami’ah went back to the idolators and claimed, “I
have killed Muhammad.” Some Muslims believed this rumor
and thought that the Messenger of Allah had been killed,
claiming that this could happen, for Allah narrated that this
occurred to many Prophets before. Therefore, the Muslims’
resolve was weakened and they did not actively participate in
battle. This is why Allah sent down to His Messenger His
statement,
*1
4Muhammad is no more titan a Messenger, and indeed
Messengers have passed away before him.}
he is to deliver All&h’s Message and may be killed in the
process, just as what happened to many Prophets before. Ibn
Abi Najlh said that his father said that a man from the
Muhajinn passed by an Ansari man who was bleeding (during
Uhud) and said to him, “O fellow! Did you know that
Muhammad was killed?" The Ansari man said, “Even if
Muhammad was killed, he has indeed conveyed the Message.
Therefore, defend your religion.” The Ayah,
4 &fi £ *1 &&
Surah 3 . Al 'Imran (Part-4)
281
iMuhammad is tto more than a Messenger, and indeed (many)
Messengers have passed away before him},
was revealed. This story was collected by Al-Hafiz Abu Bakr
Al-Bayhaqi in Dala’il An-Nubuwwah J 1 '
Allah said next, while chastising those who became weak,
jje. jt OlS
y
iff he dies or is killed, will you then turn back on your heels?},
become disbelievers,
iAnd he who turns back on his heels, not the least harm will
he do to Allah; and Allah will give reward to those who are
grateful },
those who obeyed Allah, defended His religion and followed His
Messenger jg whether he was alive or dead. The Sahih, Musnad
and Sunan collections gathered various chains of narration
stating that Abu Bakr recited this Ayah when the Messenger of
Allah died. Al-Bukhari recorded that ‘A’ishah said that Abu
Bakr came riding his horse from his dwelling in As-Sunh. He
dismounted, entered the Masjid and did not speak to anyone
until he came to her (in her room] and went directly to the
Prophet, who was covered with a marked blanket. Abu Bala-
uncovered his face, knelt down and kissed him, then started
weeping and proclaimed, “My father and my mother be
sacrificed for you! Allah will not combine two deaths on you.
You have died the death, which was written for you.”
Ibn ‘Abbas narrated that Abu Bakr then came out, while
TJmar was addressing the people, and Abu Bakr told him to
sit down but TJmar refused, and the people attended to Abu
Bakr and left TJmar. Abu Bakr said, “To proceed; whoever
among you worshipped Muhammad, then Muhammad is dead,
but whoever worshipped Allah, Allah is alive and will never
die. Allah said,
| 1 )
Dald’il An-Nubuwwah 3 :248 . This is a Mursal narration .
282
Tafsir Ibti Kathir
iMuhammad is no more than a Messenger and indeed (many)
Messengers have passed away before him . If he dies or is killed,
will you then turn back on your heels? And he who turns back
on his heels, not the least harm will he do to Allah ; and Allah
will reward the grateful.}”
The narrator added, “By Allah, it was as if the people never
knew that Allah had revealed this verse before until Abu Bakr
recited it, and then whoever heard it, started reciting it.” Said
bin Al-Musayyib said that TJmar said, “By Allah! When I heard
Abu Bakr recite this Ayah, my feet could not hold me, and I
fell to the ground.” 111
Allah said,
C>% "^1 Oj£i cjf
iAnd no person can ever die except by Allah's leave and at an
appointed term.} [3:145]
meaning, no one dies except by Allah’s decision, after he has
finished the term that Allah has destined for him. This is why
Allah said.
iat an appointed term} which is similar to His statements,
4^1
iAnd no aged man is granted a length of life nor is a part cut
off from his life, but it is in a Book} [35:1 1], and,
'Jj 3 4'
4 He it is W?!o has created you from clay, and then has decreed
a (stated) term (for you to die) . And there is with Him another
determined term (for you to be resurrected)} [6:2].
This Ayah [3:145] encourages cowards to participate in
battle; for doing so, or avoiding battle neither decreases, nor
increases the life term. Ibn Abi Hatim narrated that, Habib bin
Suhban said that a Muslim man, Hujr bin ‘Adi, said in a
battle, “What prevents you from crossing this river (the
Euphrates) to the enemy?
111 FathAl-Bari 7 : 751 .
Surah 3 . Al 'Imran ( Part-4 )
2 83
J jt£=» Uj^
iAnd no person can ever die except by Allah's leave and at an
appointed term $>?”
He then crossed the river riding his horse, and when he did,
the Muslims followed him. When the enemy saw them, they
started shouting, “ Diwan (Persian; crazy),” and they ran
away.* 1 '
Allah said next.
/ 1^, m * ) // t/, #
xyi y-* V-M*
4 And whoever desires a reioard in the world, We shall give him
of it; and whoever desires a reward in the Hereafter, We shall
give him thereof
Therefore, the Ayah proclaims, whoever works for the sake of
this life, will only earn what Allah decides he will earn.
However, he will not have a share in the Hereafter. Whoever
works for the sake of the Hereafter, Allah will give him a share
in the Hereafter, along with what He decides for him in this
life. In similar statements, Allah said,
c* c#f 14 & & te* a 4 & 24 &
iWhosoever desires (by his deeds) the reward of the Hereafter,
We give him increase in his reward, and whosoever desires the
reivard of this world (by his deeds), We give him thereof (what
is decreed for him), and he has no portion in the Hereafter. }
[42:20], and,
W ’ Uq Y 4 n - 1*1 uil*- jS iCj u Cfj yj uijj. of"
*>•' ri-t.p » I-'-"' ■" •<
>- 4 ; » - ,>■>* _>*> L* J *^-2 1
4W7iom.’r desires the quick-passing (transitory enjoymetit of this
world). We readily grant him what We will far whom We like.
Then, afterwards, We have appointed far him Hell; he will
111 IbnAbiHStim 2:584.
284
Tafsir Ibn Kathlr
bum therein disgraced and despised. And whoever desires the
Hereafter and strives for it, with the necessary effort due for it
while he is a believer, then such are the ones whose striving
shall be appreciated} [17:18-19].
In this Ayah [3:145], Allah said,
4And We shall reward the grateful.}
meaning. We shall award them with Our favor and mercy in
this life and the Hereafter, according to the degree of their
appreciation [of Allah] and their good deeds.
Allah then comforts the believers because of what they
suffered in Uhud,
*-9$ ,*-« yH Crt
iAnd many a Prophet fought and along with him many
Ribbiyyiin. }
It was said that this Ayah means that many Prophets and
their companions were killed in earlier times, as is the view
chosen by Ibn Jarir. It was also said that the Ayah means
that many Prophets witnessed their companions’ death before
their eyes. However, Ibn Ishaq mentioned another explanation
in his Strah, saying that this Ayah means, “Many a Prophet
was killed, and he had many companions whose resolve did
not weaken after their Prophet died, and they did not become
feeble in the face of the enemy. What they suffered in Jihad in
Allah’s cause and for the sake of their religion did not make
them lose heart. This is patience,
iand Allah loves the patient.}”
As-Suhayli agreed with this explanation and defended it
vigorously. This view is supported by Allah saying;
sfa LZ}
4And along with him many Ribbiy](iin}.
In his book about the battles, Al-Amawi mentioned only this
explanation for the Ayah.
Sufyan Ath-Thawri reported that, Ibn Mas’ud said that,
Surah 3 . Al 'Imran (Part-4)
285
imany Ribbiyyun} means, thousands. 111 Ibn ‘Abbas, Mujahid,
S a *id bin Jubayr, Ikrimah, Al-Hasan, Qatadah, As-Suddi, Ar-
Rabi‘ and ‘Ata’ Al-Khurasani said that the word Ribbiyyun
means, large bands’. |2) ‘Abdur-Razzaq narrated that Ma'mmar
said that Al-Hasan said that,
imany Ribbiyyun } means, many scholars. He also said that it
means patient and pious scholars.
Uj ijui* <iit 4
iPut they never lost heart for that which befell them in Allah s
way, nor did they weaken nor degrade themselves. }
Qatadah and Ar-Rabi‘ bin Anas said that,
i\JdS> Cj}
inor did they weaken }, means, after their Prophet was killed. 1 1
inor degrade themselves }, by reverting from the true guidance
and religion. Rather, they fought on the path that Allah’s
Prophet fought on until they met Allah. Ibn Abbas said that,
iij,&LL\
inor degrade themselves ^ means, nor became humiliated, while
As-Suddi and Ibn Zayd said that it means, they did not give in
to the enemy.
o, cS t 44
<A«d AHafc loves the patient. And they said nothing but: "Our
Lord! Forgive us our sins and our transgressions, establish our
feet firmly, and give us victory over the disbelieving folk />
111 At-Tabari 7 :266 .
121 Ibn Abi Hatim 2 :587-588 .
131 Ibn Abi Hatim 2 :591 .
286
Tafsir Ibn Kathir
|3:146-147],
and this was the
statement that they
kept repeating.
Therefore,
4 ulit
i So Allah gave them the
reward of this world}
victory, triumph and
the good end,
4ie$' '-f'y
iand the excellent
reioard of the Hereafter}
added to the gains in
this life,
iAtid Allah loves the
good-doers}.
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4249. 0 yow u)/io believe! If you obey those who disbelieve,
they will send you back on your heels, and you will turn back
as losers.}
Sii rah 3 . Al 'Imran ( Part-4 )
287
il50. Nay, Allah is your protector, and He is the best of
helpers .}
4157. We shall cast terror into the hearts of those zvho
disbelieve, because they joined others in zuorship with Allah, for
ivhich He sent no authority; their abode will be the Fire and
hmv evil is the abode of the ivrongdoers .>
4152. And Allah did indeed fulfill His promise to you when
you were killing them (your enemy ) with His permission; until
Fashiltum and fell to disputing about the order, and disobeyed
after He showed you what you love. Among you arc some that
desire this world and some that desire the Hereafter. Then He
made you flee from them, that He might test you. But surely,
He forgave you, and Allah is Most Gracious to the believers.
il53. (And remember) when you ran away without even
casting a side glance at anyone, and the Messenger was in your
rear calling you back. There did Allah give you one distress
after another by way of requital, to teach you not to grieve for
that ivhich had escaped you, nor for what struck you. And
Allah is Well- Aware of all that you do.}
The Prohibition of Obeying the Disbelievers; the Cause
of Defeat at Uhud
Allah warns His believing servants against obeying the
disbelievers and hypocrites, because such obedience leads to
utter destruction in this life and the Hereafter. This is why
Allah said,
if
ilf you obey those who disbelieve, they will send you back on
your heels, and you will turn back (from faith) as losers £
[3:149].
Allah also commands the believers to obey Him, take Him
as their protector, seek His aid and trust in Him. Allah said,
^ J*- _>*) ill
4 Mo/, Allah is your protector, and He is the best of helpers
Allah next conveys the good news that He will put tear of t>e
Muslims, and feelings of subordination to the Muslims in the
2 88
Tafsir Ibn Kathir
hearts of their disbelieving enemies, because of their Ku.fr and
Shirk. And Allah has prepared torment and punishment for
them in the Hereafter. Allah said,
p Mi 4
iWe shall cast terror into the hearts of those who disbelieve,
because they joined others in worship with Allah, for which He
sent no authority; their abode will be the Fire and how evil is
the abode of the wrongdoers}.
In addition, the Two Sahihs recorded that Jabir bin
‘Abdullah said that the Messenger of Allah said,
l o j .... a O j*At I * L — i N 1 jS-\ p I ^ C.-Lp
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«/ was groen five things that no other Prophet before me was
given. 1 was aided with fear the distance of one month, the
earth was made a Masjid and clean place for me, I was allowed
war booty, I was given the Intercession, and Prophets used to
be sent to their people, but I was salt to all mankind
particularly V 1 ’
Allah said,
4t«jLpj ill' |ii==oi£ J^Sij}
iAttd Allah did indeed fulfill His promise to you} [3:152],
in the beginning of the day of Uhud,
iwhen you were killing them}, slaying your enemies,
44:*>
iwith His permission}, for He allowed you to do that against
them,
mi
Fath Al-Bari 1 :519 , Muslim 1 :370.
289
Surah 3 . Al ‘Imran (Part-4)
iuntil when you Fashiltum }. Ibn Jurayj said that Ibn ‘Abbas
said that Fashiltum means, lost courage’. 1 11
iand fell to disputing about the order, and disobeyed }
such as the mistake made by the archers,
iafter He showed you what you love}, that is, victory over the
disbelievers,
iAmong you are some that desire this world }
referring to those who sought to collect the booty when they
saw the enemy being defeated,
iand some that desire the Hereafter. Then He made you flee
from them, that He might test you}.
This Ayah means, Allah gave them the upper hand to try
and test you, O believers,
dt X&}}
ibut surely, He forgave you}.
He forgave the error you committed, because, and Allah
knows best, the idolators were many and well supplied, while
Muslims had few men and few supplies.
Al-Bukhari recorded that Al-Bara’ said, “We met the idolators
on that day (Uhud) and the Prophet a& appointed ‘Abdullah bin
Jubayr as the commander of the archers. He instructed them,
‘Retain your position, and if you see that we have defeated
them, do not abandon your positions. If you see that they
defeated us, do not rush to help us.’ The disbelievers gave flight
when we met them, and we saw their women fleeing up the
mountain while lifting up their clothes revealing their anklets
and their legs. So, the companions (of ‘Abdullah bin Jubayr)
said, The booty, the booty!’ ‘Abdullah bin Jubayr said, ‘Allah’s
m
At-Tabari 7:291.
290
Tafsir Ibn Kathir
Messenger jg commanded me not to allow you to abandon your
position.’ They refused to listen, and when they left their
position, Muslims were defeated and seventy of them were
killed. Abu Sufyan shouted, Is Muhammad present among
these people?’ The Prophet jg said, ‘Do not answer him.’ Then
he asked, Is the son of Abu Quhafah (Abu Bakr) present
among these people?’ The Prophet jg said, “Do not answer him.’
He asked again. Is the son of Al-Khattab (‘Umar) present
among these people? As for these (men), they have been killed,
for had they been alive, they would have answered me.’ ‘Umar
could not control himself and said (to Abu Sufyan), *You lie, O
enemy of Allah! The cause of your misery is still present.’ Abu
Sufyan said, ‘O Hubal, be high!’ On that the Prophet sg said (to
his Companions), ‘Answer him back.’ They said, What shall we
say?’ He said, ‘Say, Allah is Higher and more Sublime.’ Abu
Sufyan said, We have the (idol) Al-*Uzza, and you have no
‘Uzza. ’ The Prophet jg said, ‘Answer him back.’ They asked,
What shall we say?’ He said, ‘Say, Allah is our protector and
you have no protector.’ Abu Sufyan said, ‘Our victory today is
vengeance for yours in the battle of Badr, and in war (the
victory) is always undecided and is shared in turns by the
belligerents. You will find some of your killed men mutilated,
but I did not urge my men to do so, yet I do not feel sorry for
their deed.’” Only Al-Bukhari collected this Hadith using this
chain of narration.' 1 '
Muhammad bin Ishaq said that, ‘Abdullah bin Az-Zubayr
narrated that Az-Zubayr bin Al-‘Awwam said, “By Allah! I saw
the female servants and female companions of Hind (Abu
Sufyan’s wife) when they uncovered their legs and gave flight.
At that time, there was no big or small effort separating us
from capturing them. However, the archers went down the
mount when the enemy gave flight from the battlefield, seeking
to collect the booty. They uncovered our back lines to the
horsemen of the disbelievers, who took the chance and
attacked us from behind. Then a person shouted, ‘Muhammad
has been killed.’ So we pulled back, and the disbelievers
followed us, after we had killed those who carried their flag,
and none of them dared to come close the flag, until then.”'
(1 > Fath Al-Bari 7 :405 .
Surah 3 . Al 'Imran (Part-4)
291
Muhammad bin Ishaq said next, “The flag of the disbelievers
was left on the ground until ‘Amrah bint ‘Alqamah Al-
Harithiyyah picked it up and gave it to the Quraysh who held
it.”
Allah said,
iThen He made you flee from them, that He might test you}
[3:152].
Al-Bukhari recorded that Anas bin Malik said, “My uncle
Anas bin An-Nadr was absent from the battle of Badr. He said,
1 was absent from the first battle the Prophet jfe fought
(against the pagans). (By Allah) if Allah gives me a chance to
fight along with the Messenger of Allah, then Allah will see how
(bravely) I will fight.’ On the day of Uhud when the Muslims
turned their backs and fled, he said, ‘O Allah! I apologize to You
for what these (meaning the Muslims) have done, and I
denounce what these pagans have done.’ Then he advanced
lifting his sword, and when Sa‘d bin Mu'adh met him, he said
to him, ‘O Sa‘d bin Mu'adh! Where are you! Paradise! I am
smelling its aroma coming from before (Mount) Uhud,’ and he
went forth, fought and was killed. We found more than eighty
stab wounds, sword blows or arrow holes on his body, which
was mutilated so badly that none except his sister could
recognize him, and she could only do so by his fingers or by a
mole.” This is the narration reported by Al-Bukhari, 1 * 1 Muslim
also collected a similar narration from Thabit from Anas. 121
The Defeat that the Muslims Suffered During the Battle
of Uhud
Allah said,
i(And remember) when you (Tus'idiina) ran away dreadfully
without casting even a side glance at anyone },
and Allah made the disbelievers leave you after you went up
the mount, escaping your enemy. Al-Hasan and Qatadah said
111 FathAl-Bari 7:411.
121 Muslim 3:1512.
292
Tafsir Ibn Kathir
that, Tus'iduna, means, ‘go up the mountain’. 1 11
4 without even casting a side glance at anyone }
meaning, you did not glance at anyone else due to shock, fear
and fright.
iand the Messenger ivas in your rear calling you back},
for you left him behind you, while he was calling you to stop
fleeing from the enemy and to return and fight.
As-Suddi said, “When the disbelievers attacked Muslim lines
during the battle of Uhud and defeated them, some Muslims
ran away to Al-Madlnah, while some of them went up Mount
Uhud, to a rock and stood on it. On that, the Messenger of
Allah kept heralding, ‘Come to me, O servants of Allah!
Come to me, O servants of Allah!’ Allah mentioned that the
Muslims went up the Mount and that the Prophet ^ called
them to come back, and said.
i(And remember) when you ran away without even casting a
side glance at anyone, and the Messenger was in your rear
calling you back}.”™
Similar was said by Ibn ‘Abbas, Qatadah, Ar-Rabl‘ and Ibn
Zayd.' 3 ’
The Ansar and Muhajirin Defended the Messenger ^
Al-Bukhari recorded that Qays bin Abi Hazim said, “I saw
Talhah’s hand, it was paralyzed, because he shielded the
Prophet with it.” meaning on the day of Uhud. 14 ' It is
recorded in the Two Sahihs that Abu ‘Uthman An-Nahdi said,
“On that day (Uhud) during which the Prophet jg fought, only
Talhah bin ‘Ubaydullah and Sa‘d remained with the
I 1 * ' Ibn Abi HStim 2 :609.
121 At-Tabari 7 :301 .
131 At-Tabari 7:303.
[4 > Fath Al-Bari 7:416.
Surah 3. Al 'Imran (Part-4)
2 93
Prophet.” 111
Said bin Al-Musayyib said, “I heard Sa‘d bin Abi Waqqas
saying, The Messenger of Allah jg gave me arrows from his
quiver on the day of Uhud and said, ‘Shoot, may I sacrifice my
father and mother for you.’” Al-Bukhari also collected this
HadithJ 21 The Two Sahihs recorded that Sa‘d bin Abi Waqqas
said, “On the day of Uhud, I saw two men wearing white
clothes, one to the right of the Prophet jg and one to his left,
who were defending the Prophet fiercely. I have never seen
these men before or after that day.” Meaning angels Jibril and
Mlka’fl, peace be upon them. 131
Abu Al-Aswad said that, ‘Urwah bin Az-Zubayr said, “Ubayy
bin Khalaf of Bani Jumah swore in Makkah that he would kill
the Messenger of Allah sg- When the Messenger was told of
his vow, he said, ‘Rather, I shall kill him, Allah willing.’ On the
day of Uhud, Ubayy came while wearing iron shields and
proclaiming, ‘May I not be saved, if Muhammad is saved.’ He
then headed to the direction of the Messenger of Allah sg
intending to kill him, but Mus‘ab bin ‘Umayr, from Bani Abd
Ad-Dar, intercepted him and shielded the Prophet jg with his
body, and Mus'ab bin ‘Umayr was killed. The Messenger of
Allah jgsaw Ubayy’s neck exposed between the shields and
helmet, stabbed him with his spear, and Ubayy fell from his horse
to the ground. However, no blood spilled from his wound. His
people came and carried him away while he was moaning like an
ox. They said to him, Why are you so anxious, it is only a flesh
wound?’ Ubayy mentioned to them the Prophet’s vow, ‘Rather, I
shall kill Ubayy’, then commented, *By He in Whose Hand is my
soul! If what hit me hits the people of Dhul-Majaz (a popular pre-
Islamic marketplace), they would all have perished.’ He then died
and went to the Fire,
iSo, away with the dwellers of the blazing Fire!} [67:11].”
This was collected by Musa bin OJqbah from Az-Zuhri from
Said bin Al-Musayyib J 4 '
(11 Al-Bukhari no. 4060 and Muslim no. 2414.
^ Al-Bukhari no . 4055 .
[3) Al-Bukhari no. 4054, Muslim no. 2306.
141 The narrations from "Urwah and Said are MursaL
294
Tafsir Ibn Kathir
It is recorded in the Two Sahih that when he was asked
about the injuries the Messenger jg sustained [in Uhud], Sahl
bin Sa‘d said, “The face of Allah’s Messenger jg was injured,
his front tooth was broken and his helmet was smashed on
his head. Therefore, Fatimah, the daughter of Allah’s
Messenger jg washed off the blood while ‘Ali was pouring
water on her hand. When Fatimah saw that the bleeding
increased more by the water, she took a mat, burnt it, and
placed the ashes in the wound of the Prophet sg and the blood
stopped oozing out.” Allah said next,
AThere did Allah give you one distress after another} [3:153),
He gave you grief over your grief. Ibn ‘Abbas said, The
first grief was because of the defeat, especially when it was
rumored that Muhammad sg was killed. The second grief
was when the idolators went up the mount and The
Messenger of Allah sg said, ‘O Allah! It is not for them to rise
above us.’” 111
‘Abdur-Rahman bin ‘Awf said, “The first distress was
because of the defeat and the second when a rumor started
that Muhammad sg was killed, which to them, was worse than
defeat.” Ibn Marduwyah recorded both of these. Mujahid and
Qatadah said, “The first distress was when they heard that
Muhammad sg was killed and the second when they suffered
casualties and injury." It has also been reported that Qatadah
and Ar-RabT bin Anas said that it was the opposite [order]. As-
Suddi said that the first distress was because of the victory and
booty that they missed and the second because of the enemy
rising above them (on the mount). Allah said,
iby way of requital to teach you not to grieve for that which
had escaped you},
for that you missed the booty and triumph over your enemy.
inor for what struck you}, of injury and fatalities, as Ibn ‘Abbas,
‘Abdur-Rahman bin ‘Awf, Al-Hasan, Qatadah and As-Suddi
111 This narration is not authentic.
Surah 3 . Al 'Imran ( Part-4 )
295
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stated. 1 11 Allah said
next,
4 And Allah is Well-
Aware of all that you
do.}
all praise is due to
Him, and thanks,
there is no deity
worthy of worship
except Him, the Most
High, Most Honored.
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4254. Then after the distress, He sent down security far you.
Slumber overtook a party of you, while another party was
thinking about themselves and thought wrongly of Allah - the
thought of ignorance. They said, " Have we any part in the
affair?" Say: "Indeed the affair belongs wholly to Allah." They
hide within themselves what they dare not reveal to you,
saying : "If we had anything to do with the affair, none of us
111 IbnAbiHatim 2:613.
296
Tafsir Ibn Kathir
would have been killed here." Say: "Even if you had remained
in your homes, those for zvhorn death was decreed would
certainly have gone forth to the place of their death," but that
Allah might test what is in your breasts; and to purify that
which was in your hearts (sins), and Allah is All-Knower of
zohat is in the breasts
4155. Tlwse of you who turned back on the day the two hosts
met, Shaytan only caused them to err because of sotne of ivhat
they had earned. But Allah, indeed, has forgiven them. Surely,
Allah is Oft-Forgiving, Most Forbearing . 4
Slumber Overcame the Believers; the Fear that the
Hypocrites Suffered
Allah reminds His servants of His favor when He sent down
on them tranquillity and slumber that overcame them while
they were carrying their weapons and feeling distress and
grief. In this case, slumber is a favor and carries meanings of
calmness and safety. For instance, Allah said in Surat Al-Anfal
about the battle of Badr,
4(Remember) luhen He covered you with a slumber as a
security from Him ^ [ 8 : 11 ].
A1 -Bukhari recorded that Anas said that, Abu Talhah said,
“I was among those who were overcome by slumber during the
battle of Uhud. My sword fell from my hand several times and
I would pick it up, then it would fall and I would pick it up
again.” [11 Al-Bukhari collected this Hadith in the stories of
the battles without a chain of narration, and in the book of
Tafsir with a chain of narrators. 121 At-Tirmidhi, An-Nasal and
Al-Hakim recorded from Anas that Abu Talhah said, “On the
day of Uhud, I raised my head and looked around and found
that everyone’s head was nodding from slumber.” This is the
wording of At-Tirmidhi, who said, “ Hasan Sahib”.' 3 ' An-Nasal
also recorded this Hadith from Anas who said that Abu Talhah
m FathAl-Bari 7:22.
121 Fath Al-Bari 8 :76, Tuhfat Al-Ahwadhi 8 :358 .
• 3 ' Tuhfat Al-Ahwadhi 8:358, An-Nasal in Al-Kubra 6:349, Al-Hakim
2:297.
Surah 3. Al 'Imran ( Part-4 )
297
said, “I was among those who were overcome by slumber.” ,1!
The second group mentioned in the Ayah were the
hypocrites who only thought about themselves, for they are
the most cowardly people and those least likely to support the
truth,
^ jf-
4 and thought wrongly of Allah - the thought of ignorance}
[3: 154|,
for they are liars and people who have doubts and evil
thoughts about Allah, the Exalted and Most Honored. Allah
said,
iTIteti after the distress, He sent dmon security for you.
Slumber overtook a party of you},
the people of faith, certainty, firmness and reliance (on Allah)
who are certain that Allah shall give victory to His Messenger
jfe and fulfill his objective.
{While another party was thinking about themselves},
and they were not overcome by slumber because of their
worry, fright and fear,
iand thought wrongly of Allah - the thought of ignorance}.
Similarly, Allah said in another statement,
i<4 A C& J J $.}
{Nay, but you thought that the Messenger and the believers
would never return to their families} [48:12].
This group thought that the idolators achieved ultimate
victory, when their forces took the upper hand in battle, and
that Islam and its people would perish. This is typical of
people of doubt and hesitation, in the event of a hardship,
they fall into such evil thoughts. Allah then described them
that,
''' An-Nasal in Al-Kubra 6 :349.
298
Tafsir Ibn Kathir
ithey said ) in this situation,
4“ Have we any part in the affair ?") Allah replied,
jL“^S < .< ,i ti . ' >.•> *4 .?> ,1 •» - .>v
ojJ-. V L. |»j_ All xj itA* oj,
4Say : "Indeed the affair belongs wholly to Allah. " They hide
within themselves what they dare not reveal to you.)
Allah exposed their secrets, that is.
s *, a ^ 3 ) sjm
isaying : "If we had anything to do with the affair, none of us
would have been killed here.")
although they tried to conceal this thought from the
Messenger of Allah jgj.
Ibn Ishaq recorded that ‘Abdullah bin Az-Zubayr said that
Az-Zubayr said, “I was with the Messenger of Allah jgg when
fear intensified and Allah sent sleep to us (during the battle of
Uhud). At that time, every man among us (except the
hypocrites) was nodding off. By Allah! As if in a dream, I heard
the words of Mu'attib bin Qushayr, If we had anything to do
with the affair, none of us would have been killed here.’ I
memorized these words of his, which Allah mentioned later on,
4&c get# S; ci x ■) s;»
isaying : "If we had anything to do with the affair, none of us
would have been killed here.)"
Ibn Abi Hatim collected this Hadith.^
Allah the Exalted said,
4Say: "Even if you had remained in your homes, those for
whom death was decreed would certainly have gone forth to the
place of their death,")
meaning, this is Allah’s appointed destiny and a decision that
ill
Ibn Abi Hfitim 2 :620 .
Surah 3 . Al 'Imran ( Part-4 )
299
will certainly come to pass, and there is no escaping it. Allah’s
statement,
4 that Allah might test what is in your breasts; and to purify
that which teas in your hearts,}
means, so that He tests you with whatever befell you, to
distinguish good from evil and the deeds and statements of the
believers from those of the hypocrites,
^j}
iand Allah is All-Knower of what is in the breasts },
and what the hearts conceal.
Some of the Believers Give Flight on the Day of Uhud
Allah then said,
£\ &3S g p, « l\}
iThose of you who turned back on the day the two hosts met,
Shaytdn only caused them to err because of some of wlwl they
Iwd earned} [3:155],
because of some of their previous errors. Indeed, some of the
Salaf said, “The reward of the good deed includes being
directed to another good deed that follows it, while the
retribution of sin includes committing another sin that follows
it.” Allah then said,
lit ’S£f}
ibut Allah, indeed, has forgiven them}, their giving flight,
isurely, Allah is Oft-Forgiving, Most Forbearing}
He forgives sins, pardons and exonerates His creatures.
Imam Ahmad recorded that Shaqlq said, “ ‘Abdur-Rahman bin
‘Awf met Al-Walld bin TJqbah, who said to him, Why did you
desert ‘Uthman, the Leader of the Faithful?’ ‘Abdur-Rahman
said, Tell him that I did not run away during Uhud, remain
behind during Badr, nor abandon the Sunnah of ‘Umar.’ Al-
Walld told ‘Uthman what ‘Abdur-Rahman said. ‘Uthman
Surah 3 . Al ‘Imran (Part-4)
301
il56. O you who believe! Be not like those who disbelieve and
who say to their brethren when they travel through the earth or
go out to fight : "If they had stayed with us, they would not
have died or been killed," so that Allah may make it a cause of
regret in their hearts. It is Allah that gives life and causes
death. And Allah is All-Seer of what you do.}
4157. And if you are killed or die in the way of Allah,
forgiveness and mercy from Allah are far better than all that
they amass.}
4158. And whether you die or are killed, verily, unto Allah
you shall be gathered.}
Prohibiting the Ideas of the Disbeleivers about Death
and Predestination
Allah forbids His believing servants from the disbelievers’
false creed, seen in their statement about those who died in
battle and during travel; “Had they abandoned these trips,
they would not have met their demise.” Allah said.
irtP-z ye ^ s
40 you who believe! Be not like those who disbelieve
Oiypocrites) and who say to their brethren},
about their dead brethren,
4when they travel through the earth}
for the purpose of trading and otherwise,
4or go out to fight}, participating in battles,
4*x* 's?
4" If they had stayed with us,"} in our area,
Cj
4" they would not have died or been killed,"}
they would not have died while traveling or been killed in
battle. Allah’s statement,
302
Tafsir Ibn Kathtr
iso that Allah may make it a cause of regret in their hearts .}
means, Allah creates this evil thought in their hearts so that
their sadness and the grief they feel for their loss would
increase. Allah refuted them by saying,
‘fit- &*¥
ilt is Allah that gives life and causes death. $
for the creation is under Allah’s power, and the decision is His
Alone. No one lives or dies except by Allah’s leave, and no
one’s life is increased or decreased except by His decree.
4XJ o£JS C
iAnd Allah is All-Seer of what you do,}
for His knowledge and vision encompasses all His creation and
none of their affairs ever escapes Him. Allah’s statement,
ri ^ jy*- au* ot j' Sir** j CJ^JT
iAnd if you are killed or die in the way of Allah, forgiveness and
mercy from Allah are far better than all that they amass .} [ 3 : 1 57 ),
indicating that death and martyrdom in Allah’s cause Eire a
means of earning Allah’s mercy, forgiveness Eind pleasure.
This, indeed, is better than remaining in this life with its short
lived delights. Furthermore, whoever dies or is killed will
return to Allah, the Exalted and Most Honored, and He will
reward him if he has done good deeds, or will punish him for
his evil deeds. Allah sEud,
iAnd whether you die or are killed, verily, unto Allah you
shall be gathered.} | 3 : 158 ).
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Surah 3 . Al 'Imran ( Part-4 )
303
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4159. And by (be mercy o/ A//db, you dea/f with them gently.
And had you been severe and harsh-hearted, they would have
broken away from about you; so pardon them, and ask
forgiveness for them ; and consult them in the affairs. Then
when you have taken a decision, put your trust in Allah,
certainly, Allah loves those who put their trust (in Him).}
4160. If Allah helps you, none can overcome you; and if He
forsakes you, who is there after Him that can help you? And in
Allah (Alone) let believers put their trust.}
4161 . It is not for any Prophet to illegally take a part of the
booty, and whosoever deceives his companions over the booty,
he shall bring forth on the Day of Resurrection that which he
took. Then every person shall be paid in full what he has
earned, and they shall not be dealt with unjustly.}
4162. Is then one who follows (seeks) the pleasure of Allah like
the one who draws on himself the wrath of Allah? His abode is
Hell, and worse indeed is that destination!}
4163. They are in varying grades with Allah, and Allah is All-
Seer of what they do.}
4164. Indeed, Allah conferred a great favor on the believers
when He sent among them a Messenger from among
themselves, reciting unto than His verses (the Qur’an), and
purifying them, and instructing them (in) the Book (the
Qur'an) and Al-Hikmah [ the wisdom and the Sunrtah], while
before that they had been in manifest error.}
Among the Qualities of Our Prophet Muhammad ^ are
Mercy and Kindness
Allah addresses His Messenger and reminds him and the
believers of the favor that He has made his heart and words
soft for his Ummah, those who follow his command and refrain
from what he prohibits.
304
Tafsir Ibn Kathir
iAnd by the mercy of AlWt, you dealt with them gently}
[3:159],
meaning, who would have made you this kind, if it was not
Allah’s mercy for you and them. Qatadah said that,
J £4 $ '<i Cfr
iAnd by the mercy of Allah, you dealt with them gently}
means, “With Allah’s mercy you became this kind.” Al-Hasan
Al-Basri said that this, indeed, is the description of the
behavior that Allah sent Muhammad gg with. This Ayah is
similar to Allah’s statement,
i
' — Ou
iVerily, there has come unto you a Messenger from among
yourselves. It grieves him that you should receive any injury or
difficulty. He is anxious over you (to be rightly guided, to
repent to Allah); for the believers (he is) full of pity, kind, and
merciful ^ [9:128]. Allah said next,
i‘l£ j. ijliV JSi di y)}
iAnd had you been severe and harsh-hearted, they would have
broken away from about you;}
The severe person is he who utters harsh words, and,
iharsh-hearted} is the person whose heart is hard. Had this been
the Prophet’s behavior, “They would have scattered from
around you. However, Allah gathered them and made you kind
and soft with them, so that their hearts congregate around
you." ‘Abdullah bin ‘Amr said that he read the description of
the Messenger of Allah £§ in previous Books, “He is not severe,
harsh, obscene in the marketplace or dealing evil for evil.
Rather, he forgives and pardons.
The Order for Consultation and to Abide by it
Allah said,
(i|
Path Al-Bari 8 :449 .
Surah 3. Al 'Imran ( Part-4 )
305
4 (&4&J p>
4 So pardon them, and ask (Allah's) forgiveness for them; and
consult them in the affairs.}
The Messenger of Allah used to ask his Companions for
advice about various matters, to comfort their hearts, and so
they actively implement the decision they reach. For instance,
before the battle of Badr, the Prophet ^ asked his
Companions for if Muslims should intercept the caravan (led by
Abu Sufyan). They said, “O Messenger of Allah! If you wish to
cross the sea, we would follow you in it, and if you march forth
to Barkul-Ghimad we would march with you. We would never
say what the Children of Israel said to Musa, ‘So go, you and
your Lord, and fight you two, we are sitting right here.’ Rather,
we say march forth and we shall march forth with you; and
before you, and to your right and left shall we fight.” The
Prophet jg also asked them for their opinion about where they
should set up camp at Badr. Al-Mundhir bin ‘Amr suggested to
camp close to the enemy, for he wished to acquire martyrdom.
Concerning the battle of Uhud, the Messenger jg asked the
Companions if they should fortify themselves in Al-Madinah or
go out to meet the enemy, and the majority of them requested
that they go out to meet the enemy, and he did. He also took
their advice on the day of Khandaq (the Trench) about
conducting a peace treaty with some of the tribes of Al-Ahzab
(the Confederates), in return for giving them one-third of the
fruits of Al-Madinah. However, Sa‘d bin TJbadah and Sa‘d bin
Mu'adh rejected this offer and the Prophet jg went ahead with
their advice. The Prophet sg also asked them if they should
attack the idolaters on the Day of Hudaybiyyah, and Abu Bakr
disagreed, saying, “We did not come here to fight anyone.
Rather, we came to perform ' Umrah .” The Prophet jg agreed.
On the day of Ifk, (i.e. the false accusation), the Messenger of
Allah (sg said to them, “O Muslims! Give me your advice about
some men who falsely accused my wife (‘A’ishah). By Allah! I
never knew of any evil to come from my wife. And they accused
whom? They accused he from whom I only knew righteous
conduct, by Allah!” The Prophet sg asked ‘Ali and Usamah about
divorcing ‘A’ishah. In summary, the Prophet sg used to take his
Companions’ advice for battles and other important events.
306
Tafsir Ibn Kathfr
Ibn Majah recorded that Abu Hurayrah said that the Prophet
$3 said;
_ ■*
*The one whom advice is sought from is to be entrusted »
This was recorded by Abu Dawud, At-Tirmidhi, and An-
Nasal who graded it tfdscm. 111
Trust in Allah After Taking the Decision
Allah’s statement,
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iThen when you have taken a decision, put your trust in Allah, $
means, if you conduct the required consultation and you then
make a decision, trust in Allah over your decision,
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icertainly, Allah loves those who put their trust (in Him)}.
Allah’s statement,
pi' jpj f&A. pfjfr b O-J OjJ Ofc- pi' p&i
<m& &
ilf Allah helps you, none can overcome you; and if He forsakes
you, who is there after Him that can help you? And in Allah
(Alone) let believers put their trust},
is similar to His statement that we mentioned earlier,
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4 And there is no victory except from Allah the Almighty, the
All-Wise} [3:126].
Allah next commands the believers to trust in Him,
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4And in Allah (Alone) let believers put their trust}.
Treachery with the Spoils of War was not a Trait of the
Prophet ^
Allah said,
Abu Dawud 5 :345 , Tuhfat Al-Ahwadhi 8 : 109 .
Surah 3. At 'Inn ilt i (Tart-4)
307
43^ o' iff, &
ilt is not far any Prophet to illegally take a part of the booty, $
Ibn ‘Abbas, Mujahid and Al-Hasan said that the Ayah
means, “It is not for a Prophet to breach the trust.”* 1 * Ibn
Jarir recorded that, Ibn ‘Abbas said that, this Ayah,
j* Iff, &
ilt is not far any Prophet to illegally take a part of the booty fa
was revealed in connection with a red robe that was missing
from the spoils of war of Badr. Some people said that the
Messenger of Allah 3 £g might have taken it. When this rumor
circulated, Allah sent down,
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ilt is not far any Prophet to illegally take a part of the booty,
and whosoever is deceitful with the booty, he shall bring forth
on the Day of Resurrection that which he took fa * 2 ’
This was also recorded by Abu Dawud and At-Tirmidhi, who
said “ Hasan Gharib ".* 3 * This Ayah exonerates the Messenger
of Allah sg of all types of deceit and treachery, be it returning
what was entrusted with him, dividing the spoils of war, etc.
Allah then said,
iand whosoever is deceitful with the booty, he shall bring forth
on the Day of Resurrection that which he took. Then every
person shall be paid in fall what he has earned, and they shall
not be dealt with unjustly fa
This Ayah contains a stem warning and threat against
Ghulul [stealing from the booty], and there are also Hadiths,
that prohibit such practice. Imam Ahmad recorded that Abu
Malik Al-Ashja‘i said that the Prophet said,
“ ^ 0 ^ 3 *' C/! fa
111 Ibn Abi Hatim 2:37.
121 At-Tabari 7:348.
* 3 * Abu DSwud 4 :280 , Tuhfat Al-Ahwadhi 8 :359 .
308
Tafsir Ibn Katlur
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*The worst Ghulul (i.e. stealing) with Allah is a yard of land,
that is, when you find ‘wo neighbors in a land or home and one
of them illegally acquires a yard of his neighbor's land. When
he does, he will be tied with it from the seven earths until the
Day of Resurrection .» |11
Imam Ahmad recorded that Abu Humayd As-Saldi said,
“The Prophet jjg appointed a man from the tribe of Al-Azd,
called Ibn Al-Lutbiyyah, to collect the Zakah. When he returned
he said, This (portion) is for you and this has been given to me
as a gift.’ The Prophet jg stood on the Minbar and said,
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«What is the matter with a man whom we appoint to collect
Zakdh, when he returns he said, 'This is for you and this has
been given to me as a gift.’ Why hadn't he stayed in his father's
or mother's house to see whether he would be given presents or
not? By Him in Whose Hand my life is, whoever takes
anything from the resources of the Zakdh (unlawfiilly), he will
carry it on his neck on the Day of Resurrection ; if it be a
camel, it will be grunting ; if a cow, it will be mooing; and if a
sheep, it will be bleating. The Prophet jg then raised his hands
till we saw the whiteness of his armpits, and he said thrice, 'O
Allah! Haven't I conveyed Your Message.'*”
Hisham bin TJrwah added that Abu Humayd said, “I have
seen him with my eyes and heard him with my ears, and ask
Zayd bin Thabit.” This is recorded in the Two Sahihs J 2 *
In the book of Ahkam of his Sunan, Abu Isa At-Tirmidhi
l 1 * Ahmad 4 :140.
! 2 * Ahmad 5:423, A1 Bukhari no. 2597,7174, Muslim no. 1832.
Surah 3 . Al 'Imran (Part-4)
309
recorded that Mu'adh bin Jabal said, “The Messenger of Allah
sent me to Yemen, but when I started on the journey, he
sent for me to come back and said,
«Do you know why 1 summoned you back? Do not take
anything without my permission, for if you do, it will be
Ghuliil.*
iand whosoever deceives his companions over the booty, he
shall bring forth on the Day of Resurrection that which he
took}.
tThis is why I summoned you, so now go and fulfill your
mission At-Tirmidhi said, “This Hadith is Hasan
Gharib.”
In addition, Imam Ahmad recorded that Abu Hurayrah said,
“The Prophet jg got up among us and mentioned Ghulul and
emphasized its magnitude. He then said,
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11 / will not like to see anyone among you on the Day of
Resurrection, carrying a grunting camel over his neck. Such a
man will say, 'O Allah’s Messetiger! Intercede on my behalf,’
and I will say, 7 can’t intercede for you with Allah, for I have
conveyed (Allah 's Message) to you.' I will not like to see any of
[i|
Tuhfat Al-Ahwadhi 4 :564 .
flu rah 3 . Al ‘Imran ( Part-4 1
311
4/s then one who follows (seeks) the pleasure of Allah like the
one who draws on himself the wrath of Allah? His abode is
Hell, and worse indeed is that destination !} [3:162],
This refers to those seeking what pleases Allah by obeying
His legislation, thus earning His pleasure and tremendous
rewards, while being saved from His severe torment. This type
of person is not similar to one who earns Allah’s anger, has no
means of escaping it and who will reside in Jahannam on the
Day of Resurrection, and what an evil destination it is.
There are many similar statements in the Qur’an, such as,
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iShall he then who knows that what has been revealed unto you
(O Multammad jg) from your Lord is the truth be like him who
is blind?} [13:19], and,
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41s he whom We have promised an excellent promise (Paradise)
which he will find true, like him whom We have made to enjoy
the luxuries of the life of (this) world?} [28:61].
Allah then said,
iTliey are in varying grades with Allah,} [3:163]
meaning, the people of righteousness and the people of evil are
in grades, as Al-Hasan Al-Basri and Muhammad bin Ishaq
said. 111 Abu TJbaydah and Al-Kisa’i said that this Ayah refers
to degrees, meaning there are various degrees and dwellings in
Paradise, as well as, various degrees and dwellings in the Fire.
In another Ayah, Allah said,
4For all there will be degrees (or ranks) according to what they
did} [6:132]. Next, Allah said,
I 1 * Ibn Abi Hatim 2 :646, At-Tabari 7 :367.
312
Tafsir Ibn Kathfr
iand Allah is All-Seer of what they do}, and He will compensate
or punish them, and will never rid them of a good deed, or
increase their evil deeds. Rather, each will be treated according
to his deeds.
The Magnificent Blessing in the Advent of Our Prophet
Muhammad i
Allah the Most High said:
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4 Indeed Allah conferred a great favor on the believers when He
sent among them a Messenger from among themselves, $
Meaning, from their own kind, so that it is possible for them
to speak with him, ask him questions, associate with him, and
benefit from him. Just as Allah said:
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4And among His signs is that he created for them mates, that
they may find rest in
Meaning; of their own kind. And Allah said;
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iSay : " l am only a man like you . It fws been revealed to me
that your God is One God"} [18:1 10).
4And We never sent before you any of the Messengers but
verily, they ate food and walked in the markets } [25:20).
P is ^ n
4And We sent not before you any but men unto whom We revealed,
from among the people of townships} [12:109], and,
40 you assembly of Jinn and mankind! "Did not there come to you
Messengers from among you . ..?"} [6: 130).
Allah’s favor is perfected when His Messenger to the people
Surah 3 . Al 'Imran ( Part-4 )
313
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kind, so that they are
able to talk to him
and inquire about the
meanings of Allah’s
Word. This is why
Allah said,
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verses } [3:164], the
Qur’an,
iatid purifying them},
commanding them to
do righteous works
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This is how their
hearts will be purified
and cleansed of the
sin and evil that used
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were disbelievers and
ignorant.
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the Qur’an and the Sunnah,
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Muhammad jfe,
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tin manifest error.}
indulging in plain and unequivocal error and ignorance that
are clear to everyone.
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<165. (W7wf is the matter with you?) When a single disaster
smites you, although you smote (your enemies) with one twice
as great, you say: " From where does this come to us?” Say,
"It is from yourselves." And Allah has power over all things .}
<166. And what you suffered on the day the two armies met,
was by the leave of Allah, in order that He might test the
believers
<167. And that He might test the hypocrites, it was said to
them : "Come, fight in the way of Alldh or defend yourselves."
They said: "Had we knoion that fighting will take place, we
would certainly have followed you." They were that day, nearer
to disbelief than to faith, saying with their mouths what was
not in their hearts. And Alldh has full knowledge of what they
conceal. ^
<368. (They are) the ones who said about their killed brethren
while they themselves sat (at home) : "If only they had listened
to us, they would not have been killed." Say: "Avert death
from your own selves, if you speak the truth. "}
The Reason and Wisdom Behind the Defeat at Uhud
Allah said,
hi &
iWhen a single disaster smites you}, in reference to when the
Muslims suffered seventy fatalities during the battle of Uhud,
< 1 although you smote (your enemies) with one twice as great,}
during Badr, when the Muslims killed seventy Mushriks and
captured seventy others,
Surah 3 . Al 'Imran (Part-4)
315
4'ji $
iyou say: "From where does this come to us ?”}
why did this defeat happen to us?
•
Jt j*
iSay, "It is from yourselves ."} Ibn Abi Hatim recorded that
“Umar bin Al-Khattab said, “When Uhud occurred, a year after
Badr, Muslims were punished for taking ransom from the
disbelievers at Badr [in return for releasing the Mushriks whom
they captured in that battle]. Thus, they suffered the loss of
seventy fatalities and the Companions of the Messenger of Allah
gave flight and abandoned him. The Messenger suffered a
broken tooth, the helmet was smashed on his head and blood
flowed onto his face. Allah then revealed,
Xjj j i j» \X* JrUi ji i.'j -.C> UJ jty
iWhen a single disaster smites you, although you smote (your
enemies) ivilh one hoice as great, you say : "From where does
this come to us?" Say, "It is from yourselves" .} ,
because you took the ransom.” Furthermore, Muhammad bin
Ishaq, Ibn Jurayj, Ar-RabT bin Anas and As-Suddi said that
the Ayah,
iSay, "It is from yourselves means, because you, the archers,
disobeyed the Messenger’s command to not abandon your
positions.
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iAnd Allah has power over all things. $ and He does what He wills
and decides what He wills, and there is none who can resist His
decision.
Allah then said,
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iAnd what you suffered on the day the two armies met, was by
the leave of Allah},
for when you ran away from your enemy, who killed many of
you and injured many others, all this occurred by Allah’s will
316
Tafstr Ibn Kathir
and decree out of His perfect wisdom,
fin order that He might test the believers.}
who were patient, firm and were not shaken,
(& 1 J? IP® / ">' ikf 4 'Ar* pi
4 And that He might test the hypocrites, it was said to them :
"Come, fight in the way of Alldh or defend yourselves." They
said: "Had we known that fighting will take place, we would
certainly have followed you."} [3:167],
This refers to the Companions of ‘Abdullah bin Ubayy bin
Salul who went back (to Al-Madlnah) with him before the
battle. Some believers followed them and encouraged them to
come back and fight, saying,
4or defend}, so that the number of Muslims increases, as Ibn
‘Abbas, ‘Ikrimah, Said bin Jubayr, Ad-Dahhak, Abu Salih, Al-
Hasan and As-Suddi stated. Al-Hasan bin Salih said that this
part of the Ayah means, help by supplicating for us, while
others said it means, man the posts. However, they refused,
saying,
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4" Had we known that fighting will take place, we would
certainly have followed you.”}
meaning, according to Mujahid, if we knew that you would
fight today, we would join you, but we think you will not fight.
Allah said,
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iThey were that day, nearer to disbelief than to faith,}
This Ayah indicates that a person passes through various
stages, sometimes being closer to Ku.fr and sometimes closer to
faith, as evident by,
rri
317
Surah 3 . Al 'Imran (Part-4)
iThey were that day, nearer to disbelief than to faith,}
Allah then said,
isaying luith their mouths what was not in their hearts .}
for they utter what they do not truly believe in, such as,
-fci, &
4" Had zoe knmon that fighting will take place, we would
certainly have followed you."}
They knew that there was an army of idolators that came
from a far land raging against the Muslims, to avenge their
noble men whom the Muslims killed in Badr. These idolators
came in larger numbers than the Muslims, so it was clear that
a battle will certainly occur. Allah said;
q
4And Allah has full knowledge of what they conceal.}
4(They are) the ones who said about their killed brethren while
they themselves sat (at home): "If only they had listened to us,
they would not have been killed."}
had they listened to our advice and not gone out, they would
not have met their demise. Allah said,
iU £<r 4 op't
4Say: "Avert death from your own selves, if you speak the truth."}
meaning, if staying at home saves one from being killed or from
death, then you should not die. However death will come to you
even if you were hiding in fortified castles. Therefore, fend death
off of yourselves, if you are right.
Mujahid said that Jabir bin ‘Abdullah said, “This Ayah
[3:168] was revealed about ‘Abdullah bin Ubayy bin Salul (the
chief hypocrite).” (1 *
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(1 < At-Tabari 7:383.
318
Tafsfr Ibn Kathir
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4269. Tfrmfc mo2 o/ those as dead who are killed in the way of
Allah. Nay, they are alive, with their Lord, and they have
provision. $
4270. They rejoice in what Allah has bestowed upon them of
His bounty and rejoice for the sake of those who have not yet
joined them, but are left behind (not yet martyred) that on them
no fear shall come, nor shall they grieve .}
4 2 72. They rejoice in a grace and a bounty from Allah, and
that Allah will not waste the reward of the believers.}
4172. Those who ansivered (the Call of) Allah and the
Messenger after being wounded; for those of them who did good
deeds and feared Allah, there is a great reward.}
Surah 3 . Al 'Imran (Part-4)
319
4173. Those to whom the people said, “ Verily , the people have
gathered against you, therefore, fear them.” But it (only)
increased them in faith, and they said : "Allah is Sufficiettt for
us, and He is the Best Disposer of affairs."}
4174. So they returned with grace and bounty from Allah. No
harm touched them; and they followed the pleasure of Allah.
And Allah is the Owner of great bounty. }
4175. It is only Shaytdn that suggests to you the fear of his
friends; so fear them not, but fear Me, if you are indeed
believers.}
Virtues of the Martyrs
Allah states that even though the martyrs were killed in this
life, their souls are alive and receiving provisions in the
Dwelling of Everlasting Life. In his Sahth, Muslim recorded
that Masruq said, “We asked ‘Abdullah about this Ayah,
iThink not of those as dead who are killed in the way of Allah.
Nay, they are alive, with their Lord, and they have provision. }
He said, *We asked the Messenger of Allah jg the same
question and he said,
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oTheir souls are inside green birds that have lamps, which are
hanging below the Throne (of Allah), and they wander about in
Paradise wherever they wish. Then they return to those lamps.
Allah looks at them and says, 'Do you wish for anything?'
They say, 'What more could we wish for, while we go wherever
we wish in Paradise?' Allah asked them this question thrice,
and when they realize that He will keep asking them until r. hey
320
Tafsir Ibtt Kathir
give an answer, they say, 'O Lord! We wish that our souls be
returned to our bodies so that we are killed in Your cause
again.' Allah knew that they did not have any other wish, so
they were leftj ”’* 11 There are several other similar
narrations from Anas and Abu Said.
Imam Ahmad recorded that Anas said that the Messenger of
Allah said,
i V] lUiijI ^ I gry li>3— ; ‘ <S»' -H*
l^J VjA Jiij di)l
- •> : f >: > *
ji *>■)'
“No soul that has a good standing with Allah and dies would
wish to go back to the life of this world, except far the martyr.
He would like to be returned to this life so that he could be
martyred again, far he tastes the honor achieved from
martyrdom . » Muslim collected this Hadith * 2)
In addition, Imam Ahmad recorded that, Ibn ‘Abbas said that
the Messenger of Allah jg said,
jtjji ij t, -UJ l Jm*- *—~f\ ith
^ (jj V** bi J! ilijUj JSl5j
U Oybju : j~*~3 p-fij—" '~~3o
ye- «il Jlii Jl yfa 'ij IjJUjJ 'itfJ illi lil
"r&t- ^ : J4-3
“When your brothers were killed in Uhud, Allah placed their
souls inside green birds that tend to the rivers of Paradise and
eat from its fruits. They then return to golden lamps hanging
in the shade of the Throne. When they tasted the delight of their
food, drink and dwelling, they said, 'We wish that our brothers
knew what Allah gave us so that they will not abandon Jihad or
warfare.’ Allah said, T will convey the neios far i/om.'» Allah
revealed these and the following Ayat,
a '■> -r - . > .
t . n £, jyjy p+fj
iThink not of those as dead zvho are killed in the way of Allah.
111 Muslim 3 : 1502.
121 Ahmad 3:126, Muslim 1877.
Surah 3 . Al ' Imran (Part-4)
321
Nay, they are alive, with their Lord, and they have
provision.
Qatadah, Ar-Rabi‘ and Ad-Dahhak said that these Ay at were
revealed about the martyrs of Uhud. [2 '
Abu Bakr Ibn Marduwyah recorded that Jabir bin ‘Abdullah
said, “The Messenger of Allah H§ looked at me one day and
said, ‘O Jabir! Why do I see you sad?’ I said, ‘O Messenger of
Allah! My father was martyred and left behind debts and
children.’ He said,
t«L>-U5 Jill *j\ j fjj Cr? ^ la>-f ■&! S U Vb
Jl lj\ j! ilibf : Jli .ilki-f jL. : JU» ■ J*
LgJJl : Jjilt y* jS ■Cl : j y JU1 *. aIJIj lILs JiSU Uiill
«^ljj y> yj fjl :Jb . j y^Tji
« Should I tell you that Allah never spoke to anyone except from
behind a veil? However, He spoke to your father directly. He
said, 'Ask Me and I will give you.' He said, 'I ask that I am
returned to life so that I am killed in Your cause again.' The
Lord, Exalted He be, said, 'I have spoken the word that they
shall not be returned back to it (this life).' He said, 'O Lord!
Then convey the news to those 1 left behind . '» Allah revealed,
yt J-Jl j 'dyi- 'D
i'Thmk not of those as dead who are killed in the way of
Allah ... ¥’ 131
Imam Ahmad recorded that Ibn ‘Abbas said that the
Messenger of Allah H said,
y (H-’JJ ITjhi **“ j? if if* U
(( l,. ,t.£- j b *U>cJ I
\'The martyrs convene at the shore of a river close to the door of
Paradise, in a green tent, where their provisions are brought to
thern from Paradise day and night. »
I 1 * ' Ahmad 1 :265.
121 At-Taban 7:389-390.
I 3 ' Dala’il An ^ u ^ >uwwa ^ 1 by Al-Bayhaqi 3 :299 ,
322
Tafsir Ibn K athir
Ahmad 1 ' 11 and Ibn Jarir 121 collected this Hadith, which has a
good chain of narration. It appears that the martyrs are of
different types, some of them wander in Paradise, and some
remain close to this river by the door of Paradise. It is also
possible that the river is where all the souls of the martyrs
convene and where they are provided with their provision day
and night, and Allah knows best.
Imam Ahmad narrated a Hadith that contains good news for
every believer that his soul will be wandering in Paradise, as
well, eating from its fruits, enjoying its delights and happiness
and tasting the honor that Allah has prepared in it for him.
This Hadith has a unique, authentic chain of narration that
includes three of the Four Imams. Imam Ahmad narrated this
Hadith from Muhammad bin Idris Ash-Shafi'I who narrated it
from Malik bin Anas Al-Asbuhi, from Az-Zuhri, from ‘Abdur-
Rahman bin Ka“b bin Malik that his father said that the
Messenger of Allah sg| said,
uj ^ Jt ^11
« The soul of the believer becomes a bird that feeds on the trees
of Paradise, until Allah sends him back to his body when He
resurrects
This Hadith states that the souls of the believers are in the
shape of a bird in Paradise. As for the souls of martyrs, they
are inside green birds, like the stars to the rest of the believing
souls. We ask Allah the Most Generous that He makes us firm
on the faith.
Allah’s statement,
^ ill e Uj
iThey rejoice in what Allah has bestowed upon therrif
indicates that the martyrs who were killed in Allah’s caus#
are alive with Allah, delighted because of the bounty
happiness they are enjoying. They are also awaiting f their
brethren, who will die in Allah’s cause after them, for tfcfey will
be meeting them soon. These martyrs do not have fear about
111 Ahmad 1 :266
[ai At-Tabari 7 :387
131 Ahmad 3 :455 .
•
Surah 3 . Al ' Imran (Part-4.
323
the future or sorrow for what they left behind. We ask Allah to
grant us Paradise. The Two Sahihs record from Anas, the story
of the seventy Ansar Companions who were murdered at Bir
Ma'unah in one night. In this Hadith, Anas reported that the
Prophet jg; used to supplicate to Allah in Qunut in prayer
against those who killed them. Anas said, “A part of the Qur’an
was revealed about them, but was later abrogated, ‘Convey to
our people that we met Allah and He was pleased with us and
made us pleased.’” [11
Allah said next,
iThey rejoice in a grace and a bounty from Allah, and that
Allah will not waste the reward of the believers $ [ 3 : 171 ].
Muhammad bin Ishaq commented, “They were delighted and
pleased because of Allah’s promise that was fulfilled for them,
and for the tremendous rewards they earned.” ‘Abdur- Rahman
bin Zayd bin Aslam said, “This Ayah encompasses all the
believers, martyrs and otherwise. Rarely does Allah mention a
bounty and a reward that He granted to the Prophets, without
following that with what He has granted the believers after
them.”
The Battle of Hamra’ Al-Asad
Allah said,
Ls: j fk crJlfy
iThose who answered (the Call of) Allah and the Messenger
after being wounded $ [ 3 : 172 ].
This occurred on the day of Hamra’ Al-Asad. After the
idolators defeated the Muslims (at Uhud), they started on their
way back home, but soon they were concerned because they
did not finish off the Muslims in Al-Madlnah, so they set out
to make that battle the final one. When the Messenger of Allah
got news of this, he commanded the Muslims to march to
meet the disbelievers, to bring fear to their hearts and to
demonstrate that the Muslims still had strength to fight. The
[i|
Fath Al-Bari 7 :445, Muslim 1 :468.
324
Tafsir Ibn K a thir
Prophet jfc only allowed those who were present during Uhud to
accompany him, except for Jabir bin ‘Abdullah Al-Ansari, as we
will mention. The Muslims mobilized, even though they were
still suffering from their injuries, in obedience to Allah and His
Messenger jfi.
Ibn Abi Hatim recorded that ‘Ikrimah said, “When the
idolators returned [towards Makkah] after Uhud, they said,
“You neither killed Muhammad nor collected female captives.
Woe to you for what you did. Let us go back.’ When the
Messenger of Allah heard this news, he mobilized the
Muslim forces, and they marched until they reached Hamra Al-
Asad. The idolators said, ‘Rather, we will meet next year’, and
the Messenger of Allah went back [to Al-Madlnah], and this
was considered a Ghazwah (battle). Allah sent down,
jr' IjiAj 'y — t-' L jJ
•{Those who answered (the Call of) Allah and the Messenger
after being wounded; for those of them who did good deeds and
feared Allah, there is a great reward.^
Al-Bukhari recorded that ‘A’ishah said to ‘Urwah about the
Ayah;
iThose who answered (the Call of) Allah and the Messenger ^
“My nephew! Your fathers Az-Zubayr and Abu Bakr were
among them. After the Prophet suffered the calamity at
Uhud and the idolators went back, he feared that the idolators
might try to come back and he said, Who would follow them?’
Seventy men, including Az-Zubayr and Abu Bakr, volunteered.”
This was recorded by Al-Bukhari alone. ,2)
As for Allah’s statement,
o« J-& & JU
iThose unto whom Ok people said, "Verily, Ok people have
gathered against you, therefore, fear them." But it (only)
An-Nasat in Al-Kubra no.l 1083 .
Al-Bukhari no. 4077.
325
Surah 3 . Al ‘Imran ( Part-4 )
increased them in faith} [3:1731,
it means, those who threatened the people, saying that the
disbelievers have amassed against them, in order to instill fear
in them, but this did not worry them, rather, they trusted in
Allah and sought His help,
iand they said: "Allah is Sufficient for us, and He is the Best
Disposer of affairs . "}
Al-Bukhari recorded that Ibn ‘Abbas said,
i“ Allah Alone is Sufficient for us and He is the Best Disposer
of affairs for us . "}
“Ibrahim said it when he was thrown in fire. Muhammad
said it when the people said, Verily, the people have gathered
against you, therefore, fear them.’ But it only increased them
in faith, and they said, ‘Allah is Sufficient for us and He is the
Best Disposer of affairs for us.’” 1,1 Abu Bakr Ibn Marduwyah
recorded that Anas bin Malik said that the Prophet was told
on the day of Uhud, “Verily, the people have gathered against
you, therefore, fear them.” Thereafter, Allah sent down this
Ayah [3:173].
This is why Allah said,
iSo they returned with grace and bounty from Allah. No harm
touched them;}
for when they relied on Allah, Allah took care of their worries.
He confounded the plots of their enemies, and the Muslims
returned to their land,
p r—- i $
iwith grace and bounty from Allah. No harm touched them;}
safe from the wicked plots of their enemies,
111 Fath Al-Bari 8 :77 .
326
Tafsir Ibn Katlnr
iand they followed the pleasure of Allah. And Allah is the
Owner of great bounty.}
Al-Bayhaqi recorded that Ibn ‘Abbas said about Allah’s
statement,
iSo they returned with grace and bounty from Allah,}
“The ‘Grace’ was that they were saved. The ‘Bounty’ was that a
caravan passed by, and those days were [Hajj\ season days.
Thus the Messenger of Allah & bought and sold and made a
profit, which he divided between his Companions.” 111
Allah then said,
ilt is only Shaytan that suggests to you the fear of his friends,}
[3:175]
meaning, Shaytan threatens you with his friends and tries to
pretend they are powerful and fearsome. Allah said next,
4so fear them not, but fear Me, if you are indeed believers.}
meaning, “If Shaytan brings these thoughts to you, then
depend on Me and seek refuge with Me. Indeed, I shall suffice
you and make you prevail over them.” Similarly, Allah said,
ils not Allah Sufficient Jbr His servant? Yet they try to
frighten you with those besides Him!} [39:36], until,
iSay: "Sufficient for me is Allah; in Him those who trust must
put their trust.”} [39:38]. Allah said,
}So fight you against the friends of Shaytan; ever feeble indeed
is the plot of Shaytan.} [4:76] and
* 1 * Data’ll An-Nubuwivah 3:318.
Surah 3 . Ai 'Itnran (Part-4)
327
>{■ JLih\ 4->
^T/ury are the party of Shaytdn. Verily, it is the party of
Shaytdn that will be the losers !} [58:19),
/ , • - 0 ,, f ^
4Alldh has decreed: "Verily, it is I and My Messengers who
shall be the victorious." Verily, Allah is All-Powerful, All-
Mighty .} [58:21] and
4t 4* i»'
iVerily, Allah will help those who help His (cause). } [22:40]
and
ifji
40 you who believe! If you help (in the cause of) Allah, He will
help you} [47:7], and,
><r sS "*•' i@h t S' i'rV . \>'s
gji * pi p* pp J p-*’*
r& i p> &
iVerily, We will indeed make victorious Our Messengers and
those who believe, in this world’s life and on the Day when the
witnesses will stand forth. The Day when their excuses will be
of no profit to wrongdoers. Theirs will be the curse, and theirs
ivill be the evil abode.} [40:51,52]
(*+• J-*-* 1 . j* *«' -4y_ (±12 *11' y&J' 4 Sljf
i±^. -it ijtJJ J i^Xii 51 4-& $ 4 Uii
-s*- 1*^ d* 1 ^ wv, jLjj 4 >'j*
jjJ ill' O'? U >\ OSfi 4*'
•lij .j* « ,jn i*' y . -*" d" Si' o'? Uj i_2U' ^ tl.iX?
US*“ ^ ^ ) . : 'Y5, . > *.W g- j Ail la puki
fJi (jb; In Ojijlai-* ^ j; p L*i- 4 ; all'
^ ^ % <03 Aj
4176. And let not those grieve you who rush with haste to
328
Tafsir Ibtt Kathir
disbelieve; verily, not the least harm will they do to Allah. It is
Allah's will to give them no portion in the Hereafter. For them
there is a great torment. $
4177. Verily, those who purchase disbelief at the price of faith,
not the least harm will they do to Allalt. For them, there is a
painful torment. 4
4178. And let not the disbelievers think that Our postponing
their punishment is good for them . We postpone the punishment
only so that they may increase in sinfulness. And for them is a
disgraceful torment. ^
4179. Allah will not leave the believers in the state in which
you are now, until He distinguishes the wicked from the good.
Nor will Allah disclose to you the secrets of the Unseen, but
Allah chooses of His Messengers whom He wills. So believe in
Allah and His Messengers. And if you believe and have Taqioa
of Allah, then for you there is a great reward.}
4180. And let not those who are stingy with that which Allah
has bestoiued on them of His bounty think that it is good for
them. Nay, it will be worse for them; the things that they were
stingy with shall be tied to their necks like a collar on the Day
of Resurrection. And Allah’s is the inheritance of the heavens
and the earth; and Allah is Well- Acquainted with all that you
do.}
Comforting the Messenger of Allah afe
Allah said to His Prophet,
y}
4And let not those grieve you who rush with haste to
disbelieve} [3:176].
Because the Prophet sg was eager for people’s benefit, he
would become sad when the disbelievers would resort to
defiance, rebellion and stubbornness. Allah said, ‘Do not be
saddened by this behavior,’
4verily, tiot the least harm will they do to Allah. It is Allah's
will to give them no portion in the Hereafter.}
for He decided with His power and wisdom that they shall not
Surah 3 . Al 'Imran (Part-4
acquire any share in the Hereafter,
$j}
iFor than there is a great torment .}
Allah said about the disbelievers,
iif * ft 'j& & U& Vfr
iVerily, those who purchase disbelief at the price of faith,}
by exchanging disbelief for faith,
4&i 2J#>
inot the least harm will they do to Allah.}
Rather, they will only harm themselves,
iU
4 For them, there is a painful torment.}
Allah said next,
^ Ci\ j£- ft ^
J» i
iAnd let not the disbelievers think tltat Our postponing their
punishment is good for them. We postpone the punishment only
so that they may increase in sinfulness. And for them is a
disgraceful torment} [3: 178).
This statement is similar to Allah’s other statements,
/ v - ; +' W" \ 1 // ."<{ V
X V J*. ^ (j* 0>r — y
4 Do they think that because We have given them abundant
wealth and children, [that] We hasten unto them with good
things. Nay, but they perceive not.} [23:55,56] and
4- *? V O' C-jXl J“J Ojj*}
iThen leave Me Alone with such as belie this Qur'an. We shall
punish them gradually from directions they perceive not.}
[68:44], and,
(*T— Qjl' j rv’fk & ^ %}
— Tafstr Ibn Kathir
iAnd let not their wealth or their children amaze you. Allah's
plan is to punish them with these things in this world, and tint
their souls shall depart (die) while they are disbelievers} [9:85],
Allah then said,
if %} 'if & a}
iAllah i oill not leave the believers in the state in which you are
now, until He distinguishes the wicked from the good.} [3:179|,
meaning, He allows a calamity to happen, and during this
calamity His friend becomes known and His enemy exposed,
the patient believer recognized and the sinful hypocrite
revealed. This Ayah refers to Uhud, since Allah tested the
believers in that battle, thus making known the faith,
endurance, patience, firmness and obedience to Allah and His
Messenger that the believers had. Allah exposed the
hypocrites in their defiance, reverting from Jihad, and the
treachery they committed against Allah and His Messenger jte.
This is why Allah said,
Jiii
v & 74 iSt s? *}
iAllah will not leave tlte believers in the state in which you are
now, until He distinguishes the wicked from the good.}
Mujahid commented, “He distinguished between them during
the day of Uhud.” 111 Qatadah said, “He distinguished between
them in Jihad and Hijrah.” ^ 2| Allah said next,
{J3 ' & Cj}
4Nor will Allah disclose to you the secrets of the Unseen.}
meaning, you do not have access to Allah’s knowledge of His
creation so that you can distinguish between the believer and
the hypocrite, except by the signs of each type that Allah
uncovers. Allah’s statement,
ibut Allah chooses of His Messengers whom He zoills.} is similar to
another Ayah,
111 At-Tabari 7 :424 .
121 At-Tabari 7:424.
Surah 3 . Al ' Imran (Part-4
ly, JlC o J^-j ^3' & \ ^
lS ' j * v fs ' .Y » / ~
.ijujj AjJj jy.
4 (He A/o/ie is) Hie All-Knower of the Unseen, and He reveals
to none His Unseen. Except to a Messenger (from mankind)
lohom He has chosen, and then He makes a band of watching
guards (angels) to march before him and behind him.)
[72:26,271- Allah then said,
jj i?\
4 So believe in Allah and His Messengers.)
Obey Allah and His Messenger sfe and adhere to the law that
he legislated for you,
jr' 'y^b 'yj£ ofib
4 and if you believe and fear Allah, then for you there is a great
reward.)
The Censure of Selfishness, and Warning Against it
Allah said,
4 pi 3- 3 ' pi !*- y Oi pi^ 1 '* W i-J' OS-*:
4 And let not those who are stingy zoith that which Allah has
bestowed on them of His bounty (zuealth) think that it is good
for them. Nay, it will be worse for them.) [3:180]
Therefore, the Ayah says that the miser should not think
that collecting money will benefit him. Rather, it will harm him
in his religion and worldly affairs. Allah mentions the money
that the miser collected on the Day of Resurrection,
4)JLili)' (y_ 'jbl C
ithe things that they stingy zoith shall be tied to their necks like
a collar on the Day of Resurrection .)
Al-Bukhari recorded that Abu Hurayrah said that the
Messenger of Allah ag said,
pjj njliLjj <1 li-bfw J J i* jJj pii MU <3)1 »UI
“iljls ui tJjl'U lii -Jjjj - -
332
Tafsir Ibn Kathir
•‘Whoever Allah makes wealth y and he does not pay the Zakdh
due on his wealth, then (on the Day of Resurrection) his wealth
will be made in the likeness of a bald-headed poisonous male
snake with two black spots over the eyes. The snake will encircle
his neck and bite his cheeks and proclaim, 7 am your wealth, I
am your treasure . '»
The Prophet then recited the Ayah,
^ J 4 j? fib*-** Oi ii'
i And let not those ivho are stingy with that which Allah has
bestowed on them of His bounty think that it is good for them.
Nay, it will be loorse for than},
until the end J ^ Al-Bukhari, but not Muslim, collected this
Hadith using this chain of narration, Ibn Hibban also collected
it in his Sahib. 121
Imam Ahmad recorded that ‘Abdullah said that the Prophet
is, said,
*3 <4 % j*»- 71 fJU l\Sj ^ U»
‘li’fs ui : jjd
8 Every person who does not pay the Zakdh due on his wealth,
will have his money made into the shape of a bald-headed,
poisonous male snake who will follow him . The person will run
away from the snake, who will follmv him and proclaim, T am
your treasure /»
‘Abdullah then recited the Ayah in Allah’s Book that
testifies to this fact,
4:^— fji *i}
ithe things that they were stingy with shall be tied to their necks like
a collar on the Day of Resurrection .^ |3)
This was recorded by At-Tirmidhi, 141 An-Nasal, 151 and Ibn
111 Fath Al-Bari 8:78.
Ibn Hibban 5 : 107 .
(31 Ahmad 1 :377 .
141 Tuhfat Al-Ahwadhi 8 :393 .
|S| An-Nasal in Al-Kubra 6:317.
Surah 3 . Al 'Imran ( Part-4 )
333
^ vt SUi? ^sn
j j£; g.£*& s Jti\ j#8j 4^
O J4^'ob
a*
S^Jjj&jdifiSiJs
»> ■* jj < -^u ^ .a?. -'
c £ j^\i jit <I^Oi <3^ J V A^-AtS .*1 4 Air-so 0^
Q-^J (Ir^ jttllil ' f jJ j> t^ij
4£$ju ijis=>i^dS^(^==^^
'4s4C^' ^ ^
-^33.’ j o^s iyijj ij^A-^j o|j
Majah,* 1 ' and At-
Tirmidhi said, “ Hasan
Sahih.”
Allah’s statement,
iu#% && y* &>
iAnd to Allah belongs
the inheritance of the
heavens and the Earth},
means,
iand spend of that
whereof He has made
you trustees} [57:7].
Therefore, since all
affairs are under
Allah’s control, then
spend from your
money so it will
benefit you on the
Day of Return,
o 4~" t
iand Allah is Well-Acquainted with all that you do.}
with your intentions and what your hearts conceal.
jSBj ijtf c 4J&s & & 4! l\ rjii # iit yz 'A}
-Jil jj L*j oil' j A ' i _£*» » 4u ^(l
4»- ^4-4 *5^ (3-31 J-^e. if fyu wjjjt .w'ju_il Jli)
ij iiii ^jjL j c.iii r a 3j ji jUl' yC-H bit
J*W dJJji ££ «AAi 0^ \nT ( 4AJ >A. ‘ <S
*'* lbn Majah 2 : 568 .
— Tafsir Ibn Kathir
4181. Indeed , Allah has heard the statement of those who say:
Truly, Allah is poor and we are rich!" We shall record what
they have said and their killing of the Prophets unjustly, and
We shall say: "Taste you the torment of the burning (Fire)." }
il82. This is because of that which your hands have sent before
you. And certainly, Allah is never unjust to (His) servants.}
}183. Those who said: "Verily, Allah has taken our promise
not to believe in any Messenger unless he brings to us an
offering which the fire (from heaven) shall devour." Say:
Verily, there came to you Messengers before me, with Al-
Bayindt and even with with what you speak of; why then did
you kill them, if you are truthful?"}
il84. Then if they reject you, so ivere Messengers rejected
before you, who came with Al-Bayinat and the Scriptures and
the Book of Enlightenment .}
Allah Warns the Idolators
SaW bin Jubayr said that Ibn ‘Abbas said, “When Allah’s
statement,
iWho is he that will lend to Allah a goodly loan so that He
may multiply it to him many times?} [2:245]
was revealed, the Jews said, ‘O Muhammad! Has your Lord
become poor so that He asks His servants to give Him a loan?’
Allah sent down,
ilndeed, Allah has heard the statement of those (Jews) who say :
"Truly, Allah is poor and we are rich!"} [3:181].”
This Hadlth was collected by Ibn Marduwyah and Ibn Abi
Hatim.
Allah’s statement,
i\f\J £
iWe shall record what they have said}
contains a threat and a warning that Allah followed with His
statement,
Surah 3 . Al 'Imran ( Part-4 )
335
A i&JVf
their killing of the Prophets unjustly,}
This is what they say about Allah and this is how they treat
His Messengers. Allah will punish them for these deeds in the
worst manner,
JliJ ilt o\> j UIj uB’i w , '
jij* iyj*i
iand We shall say: " Taste you the torment of the burning
(Fire)." This is because of that which your hands have sent
before you. And certainly, Allah is never unjust to (His)
servants. }
They will be addressed like this as a way of chastising,
criticism, disgrace and humiliation.
Allah said,
Jj-0,
- » ;
i
iThose ( Jeivs ) who said: "Verily, Allah has taken our promise
not to believe in any Messenger unless he brings to us an
offering which the fire (from heaven) sluill devour."}
Allah refuted their claim that in their Books, Allah took a
covenant from them to only believe in the Messenger whose
miracles include fire coming down from the sky that consumes
the charity offered by a member of the Messenger’s nation, as
Ibn ‘Abbas and Al-Hasan stated. Allah replied.
£ J;
iSay : "Verily, there came to you Messengers before me, xvith
Al-Bayindt..."}
with proofs and evidence,
iand even with ivhat you speak of}
a fire that consumes the accepted charity, as you asked,
336
Tafsir Ibn Kathfr
4 why then did you kill them ? Why did you meet these Prophets
with denial, defiance, stubbornness and even murder,
iif you are truthful >, if you follow the truth and obey the
Messengers?.
Allah then comforts His Prophet Muhammad ag.
•'< Of/
-Ui
iThen if they reject you, so were Messengers rejected before
you, who came with Al-Baiyyinat and the Scripture, and the
Book of Enlightenment. >
meaning, do not be sad because they deny you, for you have
an example in the Messengers who came before you. These
Messengers were rejected although they brought clear proofs,
plain evidence and unequivocal signs,
iand the Zubur >, the divinely revealed Books that were sent
down to the Messengers,
t f&ivf
$and the Book of Enlightenment ^ meaning the clarification
and best explanation.
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4135. Everyone shall taste death. And only on the Day of
Resurrection shall you be paid your wages in full. And whoever
is moved away from the Fire and admitted to Paradise, Ite
indeed is successful . The life of this world is only the enjoyment
of deception . 4
4186. You shall certainly be tried and tested in your wealth
and properties and in yourselves, and you shall certainly hear
much that will grieve you from those who received the Scripture
before you (Jews and Christians) and from those who ascribe
337
Surah 3 . Al 'Imran ( Part-4 )
partners to Allah; but if you persevere patiently, and have
Taqwa, then verily, that will be a determining factor in all
affairs. $
Every Soul Shall Taste Death
Allah issues a general and encompassing statement that every
living soul shall taste death. In another statement, Allah said,
i
iWhatsoever is on it (the earth) will perish. And the Face of
your Lord full of majesty and Itonor will remain forever}
[55:26,27].
Therefore, Allah Alone is the Ever-Living Who never dies,
while the Jinn, mankind and angels, including those who
carry Allah’s Throne, shall die. The Irresistible One and Only,
will alone remain for ever and ever, remaining Last, as He was
the First. This Ayah comforts all creation, since every soul
that exists on the earth shall die. When the term of this life
comes to an end and the sons of Adam no longer have any
new generations, and thus this world ends, Allah will
command that the Day of Resurrection commence. Allah will
then recompense the creation for their deeds, whether minor
or major, many or few, big or small. Surely, Allah will not deal
unjustly with anyone, even the weight of an atom, and this is
why He said,
iAnd only on the Day of Resurrection shall you be paid your
wages in fill } [3:185].
Who Shall Gain Ultimate Victory?
Allah said,
iAnd whoever is moved away from the Fire and admitted to
Paradise, he indeed is successful.}
meaning, whoever is kept away from the Fire, saved from it
and entered into Paradise, will have achieved the ultimate
success.
339
Surah 3 . Al 'Imran ( Part-4 )
insignificant as when one of you dips his finger in the sea; let
him contemplate what his finger will come back with .n* 11
Qatadah commented on Allah’s statement,
££ yi 'Gif Jf £j}
iThe life of this world is only the enjoyment of deception.}
“Life is a delight. By Allah, other than Whom there is no deity,
it will soon fade away from its people. Therefore, take
obedience to Allah from this delight, if you can. Verily, there is
no power except from Allah.”
The Believer is Tested and Hears Grieving Statements
from the Enemy
Allah said,
4 You shall certainly be tried and tested in your wealth and
properties and in yourselves },
just as He said in another Ayah,
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4And certainly, I'Ve shall test you with something of fear,
hunger, loss of wealth, lives and fruits} [2:155].
Therefore, the believer shall be tested, in his wealth, himself,
his offspring and family. The believer shall be tested according
to the degree of his faith, and when his faith is stronger, the
test is larger.
/<
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iand you shall certainly hear much that will grieve you from
those who received the Scripture before you (Jews and
Christians) and from those who ascribe partners to Allah}
[3:186].
Allah said to the believers upon their arrival at Al-Madinah,
before Badr, while comforting them against the harm they
*** Muslim no. 2858, At-Tirmidhi no. 2324.
341
Surah 3 . Al 'Imran (Part-4)
Messenger of Allah jg and his Companions used to forgive the
Mushriks and the People of the Scriptures, just as Allah
commanded them, and they used to tolerate the harm that they
suffered. Allah said.
iatid you shall certainly hear much that will grieve you from
those who received the Scripture before you (Jews and
Christians) and from those who ascribe partners to Allah;)
[3:186J, and,
> 3 )
'J
iMany of the People of the Scripture (Jews and Otristians)
wish that they could turn you away as disbelievers after you
have believed, out of envy from their own selves, even after the
truth has become manifest unto them. But forgive and overlook,
till Allah brings His command) [2:109].
The Prophet used to implement the pardon that Allah
commanded him until He gave His command (to fight the
disbelievers). When the Messenger jg fought at Badr, and Allah
killed, by his hand, the leaders of the disbelievers from
Quraysh, ‘Abdullah bin Ubayy bin Salul and the Mushriks and
idol worshippers who were with him said, This matter has
prevailed,’ and they gave their pledge to the Prophet jg and
became Muslims.” 1 11
Therefore, every person who stands for truth, enjoins
righteousness and forbids evil, will be harmed in some
manner. In such cases, there is no cure better than being
patient in Allah’s cause, trusting in Him and returning to Him.
'jj o;Ull iiiii 3^ ji
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I 1 * Al- Bukhari no. 4566, Muslim no. 1798.
342
Tafsir Ibn Kathir
4187. (And remember)
when Allah took a cove-
nant from those who
were given the Scripture
(Jeios and Christians) to
make it (the truth)
known and clear to
mankind, and not to
hide it, but they threio
it away behind their
backs, and purchased
with it some miserable
gain! And indeed ivorst
is that which they
bought. $
4188. Think not that
those who rejoice in
what they have done (or
brought about), and love
to be praised for what
they have not done,
think not that they are
rescued from the tor-
ment, and for them is a
painful torment.
4189. And to Allah belongs the dominion of the heavens and
the earth, and Allah has pmver over all things.
Chastising the People of the Scriptures for Breaking the
Covenant and Hiding the Truth
In this Ayah, Allah chastises the People of the Scriptures,
from whom Allah took the covenant by the words of their
Prophets, that they would believe in Muhammad jg and
describe him to the people, so that they would recognize and
follow him when Allah sent him. However, they hid this truth
and preferred the the small amounts and the material gains
instead of the rewards of this life and the Hereafter that they
were promised. This is a losing deal and a failing trade, indeed.
These Aydt also contain a warning for the scholars not to
1;
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ii 4*1
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343
Surah 3 . Al 'Imran ( Part-4 )
imitate their behavior, so that they do not suffer the same fate
and become like them. Therefore, the scholars are required to
spread the beneficial knowledge that they have, encouraging
the various righteous good deeds. They are also warned
against hiding any part of their knowledge. A Hadlth states
that the Prophet *§ said,
"Whoever was asked about knowledge that he knew but did not
disclose it, will be tied with a bridle made of fire on the Day of
Resurrection V 11
Chastising Those Who Love to be Praised for What They
Have not Done
Allah’s statement,
iThink not that those who rejoice in what they have done, and
love to be praised for what they have not done},
refers to those who show off, rejoice in what they do and claim
to do what they have not done. The Two Sahihs recorded that
the Prophet jg said,
nils VI 4ll eJjj t j&Oi. iiilS
^Whoever issues a false claim to acquire some type of gain, then
Allah will only grant him decrease . » ,2)
The Sahih. also recorded;
“jjj Z/.y l -k*i pJ U-1
“He who claims to do what he has not done, is just like a
person who wears tioo robes made of falsehood ,» 131
Imam Ahmad recorded that Marwan told his guard Rafi‘ to
go to Ibn ‘Abbas and proclaim to him, “If every person among
us who rejoices with what he has done and loves to be praised
for what he has not done will be tormented, we all will be
111 At-Tabarani 8:401 .
^ Al-Bukhari no. 6105, 6652 Muslim 1 :104.
^ Muslim no . 2129.
344
Tafoir Ibn Kathir
tormented.” Ibn ‘Abbas said, “This Ayah was revealed about
the People of the Scriptures.” He then recited the Ayah,
ojxSi iyiSo "Jj illij iyjl S.-l' J^-r* ^
}(And remember) when Allah took a covenant from those who
were given the Scripture (Jews and Christians) to make it (the
truth) known and clear to mankind, and not to hide it, but they
threw it away behind their backs, and purchased with it some
miserable gain! And indeed worst is that which they bought.}
then the Ayah,
j3 £
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iThink not that those who rejoice in what they have done, and
love to be praised for what they have not done }
Ibn ‘Abbas said, “The Prophet jgg asked them about
something, and they hid its knowledge, giving him an incorrect
answer. They parted after showing off and rejoicing in front of
him because they answered him, so they pretended, and they
were delighted that they hid the correct news about what he
had asked them.” 111 This was recorded by Al-Bukhari,* 2 *
Muslim,* 3 * At-Tirmidhi* 4 * and An-Nasal.* 51
Al-Bukhari recorded that Abu Said Al-Khudri said, “During
the time of the Messenger of Allah jg;, when the Messenger jg
would go to battle, some hypocrite men would remain behind
and rejoice because they did not accompany the Prophet in
battle. When the Messenger would come back, they would
ask him to excuse them swearing to having some excuse, and
wanting to be praised for that which they did not do. So Allah
revealed,
U o* 0^3 '_p' iiy-ji <£»)' 0; —
111 Ahmad 1:298.
121 FathAl-Bari 8:81.
* 3 * Muslim 4:2 143.
* 4 * Tuhfat Al-Ahwadhi 8:66.
* 5 * An-Nasal in Al-Kubra 6 :318 .
345
Surah 3 . Al 'Imran ( Part-4 )
iThink not that those who rejoice in what they have done, and
love to be praised for what they have not done},”
to the end of the Ayah.” And Muslim recorded similarly. 111
Allah said;
ithink not that they are rescued from the torment ,}
Do not think that they will be saved from punishment, rather
it will certainly strike them. So Allah said;
iU\
iand for them is a painful torment .} Allah then said,
iAnd to Allah belongs the dominion of the heavens and the
earth, and Allah has poioer over all things .}
He is the Owner of everything, able to do all things and
nothing escapes His might. Therefore, fear Him, never defy
Him and beware of His anger and revenge. He is the Most
Great, none is greater than Him, and the Most Able, none is
more able than He is.
id' dji fig # 4
- s fir .■•iff.' . "iif .r-r • t >r . >> ' \' >1' C'
bj _vi3 b* v jb 1 bi* y bj \x&
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bl-^cj b bJbj l>j ' v 4 bSjjj bJb H a ji \£y'} bJ Hjj
& V if. %
4290. Verily, in the creation of the heavens and the Earth, and
in the alternation of night and day, there are indeed signs for
men of understanding . }
4291 . Those who remember Allah standing, sitting, and lying
down on their sides, and think deeply about the creation of the
heavens and the earth, (saying) : “ Our Lord! You have not
Al-Bukhari 4567 and Muslim 2777.
346
Tafsir Ibn Kathir
created this without purpose, glory to You! Give us salvation
from the torment of the Fire.}
1192 . "Our Lord ! Verily, whom You admit to the Fire, indeed.
You have disgraced him; and never will the wrongdoers find
any helpers.}
1193. "Our Lord! Verily, we have heard the call of one calling
to faith: 'Believe in your Lord,' and we have believed. Our
Lord! Forgive us our sins and expiate from us our evil deeds,
and make us die along with Al-Abrar (the most righteous) .}
4194. "Our Lord! Grant us what You promised us through
Your Messengers and disgrace us not on the Day of
Resurrection, for You never break (Your) Promise."}
The Proofs of Tawhld for People of Understanding, their
Characteristics, Speech, and Supplications
Allah said,
i o-yCUi 4 S\}
4 Verily, in the creation of the heavens and the Earth,} [3:190],
referring to the sky in its height and spaciousness, the earth
in its expanse and density, the tremendous features they have
of rotating planets, seas, mountains, deserts, trees, plants,
fruits, animals, metals and various beneficial colors, scents,
tastes and elements.
4And in the alternation of night and day},
as one follows and takes from the length of the other. For
instance, at times one of them becomes longer than the other,
shorter than the other at times and equal to the other at other
times, and the same is repeated again and again, and all this
occurs by the decision of the Almighty, Most Wise. This is why
Allah said,
' dji y$}
4there are indeed signs for men of understanding},
referring to the intelligent and sound minds that contemplate
about the true reality of things, unlike the deaf and mute who
347
Surah 3 . Al 'Imran ( Part-4 )
do not have sound comprehension. Allah said about the latter
type,
* y > *> »>' *' <' y An' * ii • -v * - Ay -’1
Jtji L*j Lyle- ufJJ'J J oi u^=yf
(»*> yj 2 »Vj
iAnd how many a sign in the heavens and the earth they pass
by, while they are averse therefrom. And most of them believe
not in Allah except that they attribute partners unto Him}
[12:105,106].
Allah then describes those who have good minds,
iThose zoho remember Allah standing, sitting, and lying down
on their sides } [3: 191).
Al-Bukhari recorded that Imran bin Husayn said that, the
Messenger of Allah said,
Jjlii ^ L : .L : jli t Ijuc-Ui jU jU i Uili J-i'i
11 Pray while standing, and if you can't, pray while sitting, and
if you cannot do even that, then pray lying on your side.® 11 ’
These people remember Allah in all situations, in their heart
and speech,
iand think deeply about the creation of the heavens and the
Earth},
contemplating about signs in the sky and earth that testify to
the might, ability, knowledge, wisdom, will and mercy of the
Creator. Allah criticizes those who do not contemplate about
His creation, which testifies to His existence, Attributes,
Shart‘ah, His decree and Ayat. Allah said,
iAnd how many a sign in the heavens and the Earth they pass
by, while they are averse therefrom. And most of them believe
[il
Path Al-Bari 2 :684 .
348
TafsTr Ibn Kathir
not in Allah except that they attribute partners unto Him}
[12:105,106],
Allah also praises
iThose who remember Allah standing, sitting, and lying down
on their sides, and think deeply about the creation of the
heavens and the earth},
supplicating;
i- U Gj}
4"Our Lord! You have not created this without purpose,"}
You did not create all this in jest and play. Rather, You
created it in truth, so that You recompense those who do evil
in kind, and reward those who do righteous deeds with what
is better.
The faithful believers praise Allah and deny that He does
anything in jest and without purpose, saying,
4&£Cf*}
A "S^ or y to You,"}, for You would never create anything without
purpose,
4j& jS'ji \£}
4" Give us salvation from the torment of the Fire."},
meaning, “O You Who created the creation in truth and
justice, Who is far from any shortcomings, or doing things
without purpose or with jest, save us from the torment of the
Fire with Your power and strength. Direct us to perform the
deeds that make You pleased with us. Guide us to righteous
work from which You admit us into the delightful Paradise,
and save us from Your painful torment.”
They next supplicate,
4ZP 'M £ 4 t :;}
4“ Our Lord ! Verily, whom You admit to the Fire, indeed. You
have disgraced him;},
by humiliating and disgracing him before all people on the Day
of Gathering,
Suralt 3. Al ' Imran ( Part-4 )
349
4" and never will the wrongdoers find any helpers.”},
on the Day of Judgment, who would save them from You.
Therefore, there is no escaping whatever fate You decided for
them.
iLlt. </\ W ,}
4"Our Lord! Verily, we have heard the call of one calling to
faith/%
a caller who calls to faith, referring to the Messenger of Allah
^ ~//~/j. !>U'*
i'Believe in your Lord/ and we have believed},
accepted his call and followed him.
4^/y> tJ ££ j ^
4"Our Lord! Forgive us our sins"}, on account of our faith and
obeying Your Prophet jg
4C£ a -jp/}
4 "Forgive us our sins"}, and cover them,
4"and expiate from us our evil deeds”},
between us and You, in private,
4" and make us die along with Al-Abrdr."},
join us with the righteous people.
4ii^>j u \£j}
4"Our Lord! Grant us what You promised unto us through
Your Messengers ”}
for our faith in Your Messengers, or, and this explanation is
better; grant us what You promised us by the words of Your
Messengers,
350
Tafsir Ibn Kathir
i"and disgrace us not on the Day of Resurrection ,"},
before all creation,
Jail v ^}
A” for You never break (Your) Promise.”},
for surely, the promise that You conveyed to Your Messengers,
which includes us being resurrected before You, shall certainly
come to pass.
It was the Prophet’s tradition to recite the ten Ayat at the
end of [Surah] Al ‘Imran when he woke up at night for
(voluntary) prayer. Al-Bukhari recorded that Ibn ‘Abbas said, “I
slept one night at the house of my aunt, Maymunah. The
Messenger of Allah jg spoke with his wife for a while and then
went to sleep. When it was the third part of the night, he stood
up, looked at the sky and recited,
4 J jfSPj yiL j Zfjf}
iVerily, in the creation of the heavens and the earth, and in the
alternation of night and day, there are indeed signs for men of
understanding} [3:190].
The Prophet jg then stood up, performed ablution, used
Siwak (to clean his teeth) and prayed eleven units of prayer.
When Bilal said the Adhan, the Prophet prayed two units of
prayer, went out (to the Masjid] and led the people in the Dawn
prayer. "I 1 * This was also collected by Muslim. 12 *
Ibn Marduwyah recorded that ‘Ata’ said, “I, Ibn TJmar and
TJbayd bin TJmayr went to ‘A’ishah and entered her room, and
there was a screen between us and her. She said, ‘O TJbayd!
What prevents you from visiting us?’ He said, What the poet
said, Visit every once in a while, and you will be loved more.’
Ibn ‘Umar said, Tell us about the most unusual thing you
witnessed from the Messenger of Allah She cried and said,
‘All his matters were amazing. On night, he came close to me
until his skin touched my skin and said, ‘Let me worship my
1,1 Fath. Al-Bari 8 :83 .
121 Muslim 1 :530.
Surah 3 . Al 'Imran ( Part-4 )
5*^
351
'jv-'
Si i j \ £~± ij 4 i/j »A> j
./ *- »« »;*(, »i/f / * ./#/ 7 ^f x '
(*4^ * J
J&) ||l il^ijjlljj £l&>- ppJ* jA>
» "* *» })*** "i* ✓ * ,, V^^
c/Oj-? fHp jJH
l ''■ -* i <&( c^l^Oj_/-Ls
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1 S^“* ^ ' Up^. ^p<— ^^Jrt/'"
QJ^SSSS vi spiju V, Lord.’ I said, ‘By Allah
Ax' '1 - >> -'' '*'\ ' *t- II I love your being close
to me. I also love that
you worship your
Lord.’ He used the
water-skin and
performed ablution,
but did not use too
much water. He then
stood up in prayer
and cried until his
beard became wet. He
prostrated and cried
until he made the
ground wet. He then
laid down on his side
and cried. When Bilal
came to alert the
Prophet M, for the
Dawn prayer, he said,
‘O Messenger of Allah!
What makes you cry,
while Allah has
forgiven you your
previous and latter
sins?’ He ig said,
haJQJI «jii ^ l^s- Jyl lij '■Cs$ oi l _ s ~niL Lj <■ JtL !j
nO Bilal! What prevents me from crying, when this night, this
Ayah was revealed to me ,»
^p^dVt && $ #■ 4
iVerily, in the creation of the heavens and the earth, and in the
alternation of night and day, there are indeed signs for men of
understanding .$
«144 '^J JdJ 11
«VVoe to he who recites it but does not contemplate iM.”
I 1 ' Mawarid Az-Zaman no . 139.
352
Tafsir Ibn Kathir
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4#i$‘
4195. So their Lord accepted of them (their supplication and
answered them), " Never will l allow to be lost the work of any
of you, be he male or female. You are (members) one of another,
so those who emigrated and were driven out from their homes,
and suffered harm in My cause, and wlw fought and were killed
(in My cause), verily, l will expiate from them their evil deeds
and admit them into Gardens under which rivers flow (in
Paradise); a reward from Allah, and with Allah is the best of
rewards.
Allah Accepts the Supplication of Men of Unders tanding
Allah said,
4So their Lord accepted of thetn}, answered their invocation. Said
bin Mansur recorded that Salamah, a man from the family of
Umm Salamah said, “Umm Salamah said, ‘O Messenger of
Allah! Allah does not mention women in connection with Hijrah
(Migration).’ Allah sent down the Ayah,
4$o their Lord accepted of them (their supplication and
answered them), “ Never will I allow to be lost the work of any
of you, be he male or female. $
The Ansar say that Umm Salamah was the first woman to
migrate to them.” 111 Al-Hakim collected this Hadith in his
Afitstadrafc, 12 * and said, “It is Sahih according to the criteria of
Al-Bukhari but they (Al-Bukhari and Muslim] did not collect
it”.
Allah’s statement,
111 Said bin Mansur 3 :1 136.
121 Al-Hakim 2:300.
Stlrah 3 . Al 'Imran ( Part-4 )
353
4 i' J>- jH? 1 V 4^
4' 'Never ivill I allcno to be lost the work of any of you, be he
male or female, $
explains the type of answer Allah gave them, stating that no
deed of any person is ever lost with Him. Rather, He will
completely reward each person for his or her good deeds.
Allah’s statement,
41*S * ^
4You are (members) one of another }
means, you are all equal in relation to gaining My reward.
Therefore,
ithose who emigrated }, by leaving the land of Shirk and
migrating to the land of faith, leaving behind their loved ones,
brethren, friends and neighbors,
iand were driven out from their homes},
when the Mushriks tormented them and forced them to
migrate,
iand suffered harm in My cause}, for their only wrong, to the
people, was that they believed in Allah Alone. In similar Ayat,
Allah said,
iand have driven out the Messenger and yourselves because you
believe in Allah your Lord!} [60:1], and,
4 J ijili £)}
4And they had no fault except that they believed in Allah, the
Almighty, Worthy of all praise!} [85:8] . Allah’s statement,
4'jLjj ’^)}
iand who fought and were killed (in My cause),} [3:195]
Stir ah 3 . Al 'Imran ( Part-4 )
355
throughout the land deceive you.}
4197. A brief enjoyment; then their ultimate abode is Hell; and
worst indeed is that place for rest.}
4198. But, for those who have Taqwa of their Lord, are
Gardens under which rivers flow (in Paradise); therein are they
to dwell, an entertainment from Allah; and that which is with
Allah is the best for Al-Abrdr (the most righteous ).}
Warning Against Being Deceived by This Life; the
Rewards of the Righteous Believers
Allah said, do not look at the disbelievers, who are enjoying
various delights and joys. Soon, they will loose all this and be
tied to their evil works, for verily, we are only giving them
time, which deceives them, when all they have is,
p+'j'-
3 *
4A brief enjoyment; then their ultimate abode is Hell; and
worst indeed is that place for rest. ^
This Ayah is similar to several other Ayat, such as,
4 - 42 " $ !# aM ^ s^L\\ Xi
iNone disputes in the Ayat of Allah but those ivho disbelieve.
So, let not their ability of going about here and there through
the land deceive you!} [40:4],
4f\'ojf&> tL jujlIj' JL+Li! %
4Verily, those who invent a lie against Allah, will never be
successful. (A brief) enjoyment in this world! and then unto Us
will be their return, then We shall make them taste the severest
torment because they used to disbelieve .} [10:69,70],
4We let them enjoy for a little while, then in the end We shall
oblige them to (enter) a great torment.} [31:24],
& &
4So, give a respite to the disbelievers; deal gently with them for
Surah 3 , Al 'Imran ( Part-4 )
357
V i“r*’ er)* 'Jj'I bj 3^*' <>3 1 J -~ 5 S 3' j;
^ j— • iit '■—'’1 (*♦# J JL *^ p-* j-»-t |i$l -^— lj‘.
ii' Iji3i> i^iu'j.) ^y»*U ■.*^'> jj' ijjbj
4:k^
4199. And there are, certainly, among the People of the
Scripture (Jews and Christians), those who believe in Allah and
in that which has been revealed to you, and in that which has
been revealed to them, humbling themselves before Allah. They
do not sell the verses of Allah for a small price, for them is a
reward with their Lord. Surely, Allah is swift in account. 4
4200. O you who believe! Endure and be more patient, and
Rabitii, and have Taqwd of Allah, so that you may be
successful.}
The Condition of Some of the People of the Scriptures
and their Rewards
Allah states that some of the People of the Book truly believe
in Him and in what was sent down to Muhammad jg, along
with believing in the previously revealed Books, and they are
obedient to Him and humble themselves before Allah.
4"M it
iThey do not sell the verses of Allah for a small price } [3:199], for
they do not hide what they know of the glad tidings about the
description of Muhammad sg, his Prophethood, and the
description of his Ummah. Indeed, these are the best people
among the People of the Book, whether they were Jews or
Christians. Allah said in Surat Al-Qasas,
jilt *1 I#l UA. ijiii ^ ^ @o>*<5; -a (** ot
4itii ti C*>” *43 &
} Those to whom We gave the Scripture before it, they believe in
it (the Qur'an). And when it is recited to them, they say: 'We
believe in it. Verily, it is the truth from our Lord. Indeed even
before it we were Muslims. These will be given their reward
twice over, because they are patient ,} [28:52-54]. Allah said.
358
Tafsir Ibn Kathtr
4-* '^7*^ %>Vj j*. jyli
iThose to whom We gave the Book, recite it (follow it) as it
should be recited (i.e. followed), they are the ones who believe
therein.} [2:121],
4 -its is' &y
o/ the people of Musa there is a community who lead
with truth and establish justice therewith .} [7:159),
•A "
«*»
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$£_ til
^£SJ' £ *£ f,lp
4Nof all of them are alike ; a party of the people of the Scripture
stand for the right, they recite the verses of Allah during the
hours of the night, prostrating themselves in prayer.} [3:113],
and,
(jUiSii oj_y£ |V(i J-i Ot pM' iyj' ''j-sy V _}' i*
* > " iCtir. " -i /- > "■ / l /' , 7,/ «» <* •> ^ •? >
U_j o»
iSay : “ Believe in it (the Qur'an) or do not believe (in it).
Verily, those who were given knowledge before it, when it is
recited to them, fall down on their faces in humble prostration."
And they say: " Glory be to our Lord! Truly, the promise of our
Lord must be fulfilled." And they fall down on their faces
weeping and it increases their humility .} [17:107- 109],
These qualities exist in some of the Jews, but only a few of
them. For instance, less than ten Jewish rabbis embraced the
Islamic faith, such as ‘Abdullah bin Salam. Many among the
Christians, on the other hand, embraced the Islamic faith.
Allah said,
4U^£ q IjUr. Sj#
iVerily, you will find the strongest among men in enmity to
the believers the Jews and those who commit Shirk, and you
will find the nearest in love to the believers those who say: "We
359
Surah 3 . Al ' Imran ( Part-4 )
are Christians ."} [5:82], until,
tjie Oj y~>- 'jH» <U>i
^So because of what they said, Allah rewarded them Gardens
under which rivers flow (in Paradise), they will abide therein
forever } [5:85]. In this Ayah,
Allah said,
^/br them is a reward with their Lord } [3:199].
When Jafar bin Abi Talib recited Surah Maryam [chapter 19]
to An-Najashi, King of Ethiopia, in the presence of Christian
priests and patriarchs, he and they cried until their beards
became wet from crying. 1 11 The Two Sahlhs record that when
An-Najashi died, the Prophet jg conveyed the news to his
Companions and said,
\jLZai coU !ii U-l jl»
“A brother of yours from Ethiopia has passed, come to offer the
funeral prayer .»
He went out with the Companions to the Musalla lined them
up in rows, and after that led the prayer. 12 *
Ibn Abi Najih narrated that Muj&hid said that,
* i$}
iAnd there are, certainly, among the People of the Scripture},
refers to those among them who embraced Islam.’ 3 * ‘Abbad
bin MansQr said that he asked Al-Hasan Al-Basri about
Allah’s statement,
iAnd there are, certainly, among the People of the Scripture,
those who believe in Allah}.
Al-Hasan said, “They are the People of the Book, before
Muhammad -g? was sent, who believed in Muhammad ^ and
111 Ibn Hisham 1 :357.
* 2 * Fath Al-Bari 7 :230 , Muslim 2 :657 .
* 3 * At-Jabari 7:499.
360
Tafsir Ibn Kathir
recognized Islam. Allah gave them a double reward, for the faith
that they had before Muhammad jg, and for believing in
Muhammad sg (after he was sent as Prophet).” Ibn Abi Hatim
recorded both of these statements. The Two Sahihs record that
Abu Musa said that the Messenger of Allah jg said,
uThree persons ivill acquire a double reward.
He mentioned among them,
lr* [ J S'* V*^* J*"’ S?
“A person from among the People of the Book who believed in
his Prophet and in me . »
Allah’s statement,
■fSLS i— 3 M y}
iThey do not sell the verses of Allah for a small price},
means, they do not hide the knowledge that they have, as the
cursed ones among them have done. Rather, they share the
knowledge without a price, and this is why Allah said,
ifor them is a reivard with their Lord, surely, Allah is Swift in
account.}
Mujahid commented on the verse,
i(Surely, Allah is) swift in account}, “He is swift in reckoning,”
as Ibn Abi Hatim and others have recorded from him.
The Command for Patience and Ribat
Allah said,
40 you who believe! Endure and be more patient, and Rdbitii}
[ 3 : 200 ].
Al-Hasan Al-Basri said, “The believers are commanded to be
hi
Fath Al-Bari 6 : 169 , Muslim 1 : 134 .
Surah 3 . Al 'Imran ( Part-4 )
362
patient in the religion that Allah chose for them, Islam. They
are not allowed to abandon it in times of comfort or hardship,
ease or calamity, until they die as Muslims. They are also
commanded to endure against their enemies, those who hid
the truth about their religion.” 1,1 Similar explanation given by
several other scholars among the Salaf.
As for Murabatah, it is to endure in acts of worship and
perseverence. It also means to await prayer after prayer, as
Ibn ‘Abbas, Sahl bin Hanlf and Muhammad bin Ka*b Al-Qurazi
stated. Ibn Abi Hatim collected a Hadith that was also
collected by Muslim and An-Nasal from Abu Hurayrah that
the Prophet jg said,
-Xaj i%Ui\
t UUaixJi 4j l Lw
t Lk>Jl
ilCfa jilii
« Should l tell you about actions with which Allah forgives sins
and raises the grade? Performing perfect ablution in unfavorable
conditions, the many steps one takes to the Masajid, and
aivaiting prayer after the vrayer, far this is the Ribat, this is the
Ribat, this is the Ribaf.» |21
They also say that the Murabatah in the above Ayah refers
to battles against the enemy, and manning Muslim outposts to
protect them from enemy incursions inside Muslim territoiy.
There are several Hadiths that encourage Murabatah and
mention its rewards. Al-Bukhari recorded that Sahl bin Sa‘d
As-Saldi said that the Messenger of Allah jg said,
\aj uiill JA J> fji
* 0
«A Day of Ribat in the cause of Allah is better than this life
and all that is in
Muslim recorded that Salman Al-Farisi said that the
Messenger of Allah $g said,
j\S J^jjl *L Ip 6 Jr 013 A A*
l \
m At-Jabari 7:502.
Muslim 1 :219, An-NasSl 1 :89.
Al-Bukhari no . 2892 .
Surah 3. Al 'Imran ( Part-4 )
363
^ Jl S jjj jlS uj iat*J* 14.
jj ^Li up ii3 OijJ jj jitlll J| 14*1131 ,ji I
•Let the servant of the Dinar, the servant of the Dirham and
the servant of the Khamisah (of clothes) perish, as he is pleased
if these things are given to him, and if not, he is displeased. Let
such a person perish and be humiliated, and if he is pierced
with a thorn, let him not find anyone to take it out for him.
Paradise is for him who holds the reins of his horse, striving in
Allah's cause, with his hair unkempt and feet covered with
dust : if he is appointed to the vanguard, he is perfectly satisfied
with his post of guarding, and if he is appointed in the
rearguard, he accepts his post with satisfaction; if he asks for
permission he is not permitted, and if he intercedes, his
intercession is not accepted V 1 '
Ibn Jarir recorded that Zayd bin Aslam said, “Abu TJbaydah
wrote to ‘Umar bin Al-Khattab and mentioned to him that the
Romans were mobilizing their forces. ‘Umar wrote back, ‘Allah
will soon turn whatever hardship a believing servant suffers, to
ease, and no hardship shall ever overcome two types of ease.
Allah says in His Book,
40 you who believe! Endure and be more patient, and Rdbitii,
and have Taqwa of Allah, so that you may be successful^’
(3:200]. ,|21
Al-Hafiz Ibn ‘Asakir mentioned in the biography of ‘Abdullah
bin Al-Mubarak, that Muhammad bin Ibrahim bin Abi
Saklnah said, “While in the area of Tarsus, ‘Abdullah bin Al-
Mubarak dictated this poem to me when I was greeting him
goodbye. He sent the poem with me to Al-Fudayl bin “Iyfid in
the year one hundred and seventy, ‘O he who worships in the
vicinity of the Two Holy . Masjids ! If you but see us, you will
realize that you are only jesting in worship. He who brings
wetness to his cheek with his tears, should know that our
necks are being wet by our blood. He who tires his horses
111 Al-Bukh&ri no. 2886.
121 At-Tabari 7 :503.
364
Tafsir Ibn Kathir
without purpose, know that our horses are getting tired in
battle. Scent of perfume is yours, while our scent is the
glimmer of spears and the stench of dust [in battle]. We were
narrated about in the speech of our Prophet, an authentic
statement that never lies. That the dust that erupts by Allah’s
horses and which fills the nostrils of a man shall never be
combined with the smoke of a raging Fire. This, the Book of
Allah speaks among us that the martyr is not dead, and the
truth in Allah’s Book cannot be denied.’ I met Al-Fudayl Ibn
lyad in the Sacred Masjid and gave him the letter. When he
read it, his eyes became tearful and he said, ‘Abu ‘Abdur-
Rahman (‘Abdullah bin Al-Mubarak) has said the truth and
offered sincere advice to me.’ He then asked me, “Do you write
the Hadith?’ I said, ‘Yes.’ He said, “Write this Hadith as reward
for delivering the letter of Abu ‘Abdur-Rahman to me. He then
dictated, ‘Mansur bin Al-Mutamir narrated to us that Abu
Salih narrated from Abu Hurayrah that a man asked, ‘O
Messenger of Allah! Teach me a good deed that will earn me
the reward of the Mujahidin in Allah’s cause.’ The Prophet jg
said,
you able to pray continuously and fast without breaking
the fast?*
The man said, ‘O Messenger of Allah! I cannot bear it.’ The
Prophet jg said,
^ j' ‘J* 1 ' U «ilJi osjt j 1 l _ rr <si ijjjlji*
“By Me in Whose Hand is my soul! Even if you were able to do
it, you will not achieve the grade of the Mujahidin in Allah’s
cause. Did you not know that the horse of the Mujahid earns
rewards for him as long as it lives.
Allah said next,
iand have Taqzoa of Allah}, concerning all your affairs and
m
Ahmad 5 :236 .
Surah 3 . Al 'Imran ( Part-4 )
365
situations. For instance, the Prophet jfe said to Mu'adh when
he sent him to Yemen,
jLL >01 jJUj 01=01 02JI cdls U*> Sil Jh
a Have Taqzvd of Allah wherever you may be, follcno the evil
deed ivitli a good deed and it ivill erase it, and deal with people
in a good manner .n 11 ’
Allah said next,
4so that you may be successful.}, in this life and the Hereafter.
Ibn Jarir recorded that Muhammad bin Ka*b Al-Qurazi said
that, Allah’s statement,
'if
<$and have Taqwa of Allah, so that you may be successful. $
means, “Fear Me concerning what is between you and Me, so
that you may acquire success when you meet Me
tomorrow.” 121
The Tafsir of Surah Al ‘Imran ends here, all praise is due to
Allah, and we ask Him that we die while on the path of the
Qur’an and Sunnah, Amin.
111 Tuhfat Al-Ahwadhi 6 : 1 23 .
121 At-Jabari 7:510.
Surah 4, An-Nisa ( Part-4 )
367
The Tafsir of Surat An-Nisa*
(Chapter 4)
Virtues of Surat An-Nisa A Madinan Surah
Al-‘Awfi reported that Ibn ‘Abbas said that Surat An-Nisa’
was revealed in Al-Madlnah. Ibn Marduwyah recorded similar
statements from ‘Abdullah bin Az-Zubayr and Zayd bin Thabit.
In his Mustadrak, Al-Hakim recorded that ‘Abdullah bin
Mas'Ud said, “There are five Ayat in Surat An-Nisa’ that I
would prefer to the life of this world and all that is in it,
^ ijj 3ii £* (ttlii 'i si'
iSurely, Allah wrongs not even the weight of an atom,} (4:40),
ilf you avoid the great sins which you are forbidden to do} (4:31),
Jl} 6jj C ju£ 4r-i ^ ^ Sit
iVerily, Allah forgives not that partners should be set up with
Him (in worship), but He forgives except that (anything else) to
whom He wills} (4:48),
p $j}
iff they (hypocrites), when they had been unjust to themselves,
had come to you} (4:64), and,
u gj jjtyUP i' 4llt ji*' )
it
'it
'.l >'
s* (4^; o'
iAnd whoever does evil or wrongs himself, but afterwards seeks
Allah’s forgiveness, he will find Allah Oft-Forgiving, Most
Merciful} (4:110).” 111
Al-Hakim recorded that Ibn ‘Abbas said, “Ask me about
Surat An-Nisa’, for I learned the Qur’an when I was still
young." Al-Hakim said, “This Hadith is Sahlh according to the
criteria of the Two $ahihs, and they did not collect it.”* 2 '
111 Al-Hakim 2:305.
121 Al-Hakim 2 :301 .
The Command to have Taqwa, a Reminder about
Creation, and Being Kind to Relatives
Allah commands His creatures to have Tciqwa of Him by
worshipping Him Alone without partners. He also reminds to
them of His ability, in that He created them all from a single
person, Adam, peace be unto him.
iAnd from him He created his wife) Hawwa’ (Eve), who was
created from Adam’s left rib, from his back while he was
sleeping. When Adam woke up and saw Hawwa’, he liked her
Surah 4. An-Nisd' ( Part-4 )
369
and had affection for her, and she felt the same toward him. An
authentic Hadith states,
O-J&S 1 ^ ijlj i C~4i>- sLlJl jU
, gyi t$jj ^
<* Woman was created from a rib. Verily, the most curved
portion of the rib is its upper part, so, if you should try to
straighten it, you will break it, but if you leave it as it is, it
will remain crooked .n* 1 * Allah’s statement,
i'3X
iAnd from them both He created many men and women ;}
means, Allah created from Adam and Hawwa’ many men and
women and distributed them throughout the world in various
shapes, characteristics, colors and languages. In the end, their
gathering and return will be to Allah. Allah then said,
ijc&j 4' &
iAnd have Taqwa of Allah through Whom you demand your
mutual (rights) and revere the wombs},
protect yourself from Allah by your acts of obedience to Him.
Allah’s statement,
ithrough Whom you demand your mutual (rights)},
is in reference to when some people say, “I ask you by Allah,
and then by the relation of the Rahim (the womb, i.e. my
relationship to you)”, according to Ibrahim, Mujahid and Al-
Hasan.* 2 * Ad-Dahhak said; “Fear Allah Whom you invoke
when you conduct transactions and contracts.” 131 “And revere
the womb by not cutting the relations of the womb, but keep
and honor them, as Ibn ‘Abbas, Ikrimah, Mujahid, Al-Hasan,
Ad-Dahhak, Ar-Rabl‘, and others have stated.* 4 *
111 Path Al-Bari 6 : 4 1 8 .
121 At-Tabari 7:519.
131 At-Tabari 7:518.
141 At-Tabari 7:521,522.
370
Tafoir Ibn Kathir
Allah’s statement,
iSurely, Allah is always watching over you. $
means, He watches all your deeds and sees your every
circumstance. In smother Ayah, Allah said;
4 -^ & $ &
iAnd Allah is Witness over all things.} [58:6]. An authentic
Hadith states,
2lt JupU
« Worship Allah as if you see Him, for even though you cannot
see Him, He sees you.® 111
This part of the Ayah encourages having a sense of certainty
that Allah is always watching, in a complete and perfect
manner.
Allah mentioned that He has created mankind from a single
father and a single mother, so that they feel compassion for
each other and are kind to the weaker among them.
In his SahSh, Muslim recorded that Jarir bin ‘Abdullah Al-
Bajali said that a delegation from Mudar came to the
Messenger of Allah gj, and he saw their state, wearing striped
woolen clothes due to poverty. After the Zuhr prayer, the
Messenger of Allah stood up and gave a speech in which he
recited.
<}*> Ji #£■ d# fiS &
iO mankind! Have Taqwa of your Lord, Who created you from
a single person ,}
until the end of the Ayah. He jg also recited.
assess jjM; -m $£>
40 you who believe! Have Taqwa of Allah. And let every
person look to what he has sent forth for the tomorrow >
[59:18].
He also encouraged them to give charity, saying,
111 Fath Al-Bari 1 :140.
Surah 4. An-Nisd' ( Part-4 )
372
*ij M j* '■is. p-® yt iri ji jj -*' 1
«A man gave Sadaqah from his Dinar, from his Dirham, from
his Sd‘ of wheat, from his Sd' of date so until the end of the
Hadith.™
This narration was also collected by Ahmad and the Sunan
compilers from Ibn Mas'ud. 121
Sf % ^ di && -2; Vi
$ # c &s 4 ^$$* & 04
% rqjt ifo j-fe# c $ Is#
4:|5<v fei a 15 ^ ^ a
42 . And give unto orphans their property and do not exchange
(your) bad things for (their) good ones; and devour not their
substance (by adding it) to your substance. Surely, this is a
great sin.}
<3 . And if you fear that you shall not be able to deal justly
with the orphan girls, then marry (other) women of your
choice, two or three, or four; but if you fear that you shall not
be able to deal justly (with them), then only one or (the captives
and the servants) that your right hands possess. That is nearer
to prevent you from Ta'ulu.}
44. And give to the women (whom you marry) their Saduqat
(or dowry) Nihlah (with a good heart), but if they, of their own
good pleasure, remit any part of it to you, take it, and enjoy it
without fear of any harm.}
Protecting the Property of the Orphans
Allah commands that the property of the orphans be
surrendered to them in full when they reach the age of
adolescence, and He forbids using or confiscating any part of
it. So He said;
141 %}
111 Muslim 2:705.
121 Ahmad 4 :358, An-Nasal 5 :75 Ibn MSjah 1 :74.
372
Tafsir Ibn Kathfr
iand do not exchange (your) bad things for (their) good ones;}
Said bin Al-Musayyib and Az-Zuhri commented, “Do not
substitute a weak animal of yours for a fat animal (of the
orphans).”* 1 * Ibrahim An-Nakhal and Ad-Dahhak commented,
“Do not give something of bad quality for something of good
quality.” 121 As-Suddi said, “One of them (caretakers of
orphans) would take a fat sheep from the orphan’s property
and put in its place, a weak sheep of his, saying, ‘A sheep for
a sheep.’ He would also take a good Dirham and exchange it
for a fake Dirham, saying, ‘A Dirham for a Dirham.”’ [3 ' Allah’s
statement,
iW' &
iand devour not their substance to your substance.}
means, do not mix them together so that you eat up both, as
Mujahid, Said bin Jubayr, Muqatil bin Hayyan, As-Suddi and
Sufyan bin Hassln stated. 141 Allah said,
X ft}
iSurely, this is a great sin.}, a major and substantial sin,
according to Ibn 'Abbas.* 51 This was also reported from
Mujahid, ‘Ikrimah, Said bin Jubayr, Al-Hasan, Ibn Sirin,
Qatadah, Muqatil bin Hayyan, Ad-Dahhak, Abu Malik, Zayd
bin Aslam and Abu Sinan.* 6 * The meaning above is: adding
their property to your property is a grave sin and a major
mistake, so avoid it.
The Prohibition of Marrying Female Orphans Without
Giving a Dowry
Allah said,
£$ Zpi&t 4 ^ ii>}
,l * At-Jabari 7:525.
* 2 * At-Jabari 7:525.
< 31 At-Jabari 7:526.
141 At-Jabari 7:528.
151 At-Tabari 7:530.
161 At-Jabari 7:530.
Surah 4. An-Nisd' (Part-4)
373
4And if you fear that you shall not be able to deal justly with
the orphan girls, then marry (other) women of your choice,
two}
Allah commands, when one of you is the caretaker of a
female orphan and he fears that he might not give her a dowry
that is suitable for women of her status, he should marry
other women, who are plenty as Allah has not restricted him.
Al-Bukhan recorded that ‘A’ishah said, “A man was taking
care of a female orphan and he married her, although he did
not desire to marry her. That girl’s money was mixed with his,
and he was keeping her portion from her. Afterwards, this
Ayah was revealed about his case;
ilf you fear that you shall not be able to deal justly}’’ 11 '
Al-Bukhari recorded that OJrwah bin Az-Zubayr said that he
asked ‘A’ishah about the meaning of the statement of Allah,
ilf you fear that you shall not be able to deal justly with the
orphan girls.}
She said, “O my nephew! This is about the orphan girl who
lives with her guardian and shares his property. Her wealth
and beauty may tempt him to marry her without giving her an
adequate dowry which might have been given by another
suitor. So, such guardians were forbidden to marry such
orphan girls unless they treated them justly and gave them
the most suitable dowry; otherwise they were ordered to marry
woman besides them.” ‘A’ishah further said, “After that verse,
the people again asked the Messenger of Allah jg (about
marriage with orphan girls), so Allah revealed the Ayah,
4m a &&&
iThey ask your instruction concerning the women..} [4:127).”
She said, “Allah’s statement in this Ayah,
m
Fath Al-Bari 8 : 87 .
374
Tahir Ibn Kathir
iyet whom you desire to marry ^ [4:127)
refers to the guardian who does not desire to many an orphan
girl under his supervision because she is neither wealthy nor
beautiful. The guardians were forbidden to marry their orphan
girls possessing property and beauty without being just to
them, as they generally refrain from marrying them (when they
are neither beautiful nor wealthy).” 111
The Permission to Marry Four Women
Allah’s statement,
4 two or three, or four}, means, marry as many women as you
like, other than the orphan girls, two, three or four. We should
mention that Allah’s statement in (mother Ayah,
4Who made the angels messengers with wings, - two or three
or four} [35:1],
does not mean that other angels do not have more than four
wings, as there are proofs that some angels do have more
wings. Yet, men are prohibited from marrying more than four
wives, as the Ayah decrees, since the Ayah specifies what men
are allowed of wives, as Ibn ‘Abbas and the majority of
scholars stated. If it were allowed for them to have more than
four wives, the Ayah would have mentioned it.
Imam Ahmad recorded that Salim said that his father said
that Ghllan bin Salamah Ath-Thaqafi had ten wives when he
became Muslim, and the Prophet sg said to him, “Choose any
four of them (and divorce the rest).” During the reign of Umar,
Ghllan divorced his remaining wives and divided his money
between his children. When TJmar heard news of this, he said
to Ghllan, “I think that the devil has conveyed to your heart the
news of your imminent death, from what the devil hears during
his eavesdropping. It may as well be that you will not remain
alive but for a little longer. By Allah! You will take back your
wives and your money, or I will take possession of this all and
will order that your grave be stoned as is the case with the
111 FathAl-BtSri 8:87.
Surah 4. An-Nisd' ( Part-4 )
375
grave of Abu Righal (from ThamQd, who was saved from their
fate because he was in the Sacred Area. But, when he left it, he
was tormented like they were).’’ Ash-Shafil, At-Tirmidhi, Ibn
Majah, Ad-Daraqutni and Al-Bayhaqi collected this Hadxth up
to the Prophet’s statement, “Choose any four of them.” Only
Ahmad collected the full version of this Hadith J 1 '
Therefore, had it been allowed for men to marry more than
four women at the same time, the Prophet jg would have
allowed Ghllan to keep more than four of his wives since they
all embraced Islfim with him. When the Prophet jg commanded
him to keep just four of them and divorce the rest, this
indicated that men are not allowed to keep more than four
wives at a time under any circumstances. If this is the case
concerning those who already had more than four wives upon
embracing Islam, then this ruling applies even more so to
marrying more than four.
Marrying Only One Wife When One Pears He Might not
Do Justice to His Wives
Allah’s statement,
;i£ !&} -ft #}
iBut if you fear that you will not be able to deal justly (with
them), then only one or what your right hands possess.}
The Ayah commands, if you fear that you will not be able to
do justice between your wives by marrying more than one,
then marry only one wife, or satisfy yourself with only female
captives, for it is not obligatory to treat them equally, rather it
is recommended. So if one does so, that is good, and if not,
there is no harm on him. In another Ayah, Allah said,
4 You will never be able to do perfect justice between wives even
if it is your ardent desire} [4:129]. Allah said,
l 1 * Ahmad 2:14, Al-Umm 5:49, At-Tirmidhi no. 1128, Ibn Majah
no. 1953, Ad-Daraqutni 3 :271 Al-Bayhaqi 7 :182.
376
Tafsir Ibn Kathir
iThat is nearer to prevent you from Ta'iilu},
meaning, from doing injustice. Ibn Abi Hatim, Ibn Marduwyah
and Abu Hatim Ibn Hibban, in his Sahih, recorded that
‘A’ishah said that, the Prophet said that the Ayah,
4'j) Lyu Vi yjl
iThat is nearer to prevent you from Ta'iilu},
means, from doing injustice.' 1 ' However, Ibn Abi Hatim said
that his father said that this Hadith to the Prophet ^ is a
mistake, for it should be attributed to ‘A’ishah not the Prophet
4g-
Ibn Abi Hatim reported from Ibn ‘Abbas, ‘A’ishah, Mujahid,
‘Ikrimah, Al-Hasan, Abu Malik, Abu Razin, An-Nakhal, Ash-
Sha'bi, Ad-Dahhak, ‘Ata’ Al-Khurasani, Qatadah, As-Suddi and
Muqatil bin Hayyan that Ta'ulu means to deviate [from
justice].' 2 '
Giving the Dowry is Obligatory
‘Ali bin Abi Talhah reported Ibn ‘Abbas saying, Nihlah, in
Allah’s statement,
iAnd give to the women (whom you marry ) their Saduqat
Nihlah} refers to the dowry.' 3 '
Muhammad bin Ishaq narrated from Az-Zuhri that TJrwah
said that ‘A’ishah said that ‘Nihlah’ means ‘obligatory’. Muqatil,
Qatadah and Ibn Jurayj said, ‘ Nihlah ’ means ‘obligatory’ Ibn
Jurayj added: ‘specified.’' 4 ' Ibn Zayd said, “In Arabic, Nihlah,
refers to what is necessary. So Allah is commanding: Do not
marry unless you give your wife something that is her right.
No person after the Prophet is allowed to marry a woman
except with the required dowry, nor by giving false promises
about the dowry [intended].”' 5 ’ Therefore, the man is required
''' Ibn Hibban 6:134.
121 At-Tabari 7:549-551.
,3 ' At-Tabari 7 :553 .
' 4) At-Tabari 7 :553 .
[S| At-Tabari 7:553.
Surah 4. An-Nisa' ( Part-4 )
377
to pay a dowry to his wife with a good heart, just as he gives a
gift with a good heart. If the wife gives him part or all of that
dowry with a good heart, her husband is allowed to take it, as
it is lawful for him in this case. This is why Allah said
afterwards,
iBut if they, of their own pleasure, remit any part of it to you,
take it, and enjoy it without fear of any harm .)
# i ft && Jf
*»' jsfc* ££ ^ p pc 4 'd® !& tSi !&;
^ 6* ^ P St a m fill;
4$^ A $ & pi ^
<5. And give not unto the unwise your wealth which Allah has
made a means of support for you, but feed and clothe them
therewith, and speak to them ivords of kindness and justice .)
46. And test orphans until they reach the age of marriage; if
then you find sound judgment in them, release their property to
them, but consume it not wastefully and hastily, fearing that
they should grow up. And whoever among guardians is rich, he
should take no wages, but if he is poor, let him have for himself
what is just and reasonable (according to his work) . And when
you release their property to them, take a witness in their
presence; and Allah is All-Sufficient in taking account.)
Holding the Property of the Unwise in Escrow
Allah prohibited giving the unwise the freedom to do as they
wish with wealth, which AlUih has made as a means of
support for people. This ruling sometimes applies because of
being young, as young people are incapable of making wise
decisions. It also applies in cases of insanity, erratic behavior
and having a weak intellect or religious practice. It applies in
cases of bankruptcy, when the debtors ask that the property
of a bankrupt person is put in escrow, when his debts cannot
be paid off with his money. Ad-Dahhak reported that Ibn
‘Abbas said that Allah’s statement.
Stir ah 4. An-Nisd' (Part-4,
379
{And test orphans ^ meaning, test their intelligence, as Ibn
‘Abbas, Mujahid, Al-Hasan, As-Suddi and Muqatil bin Hayyan
stated. 11 '
iuntil they reach the age of marriage},
the age of puberty, according to Mujahid.' 2 ’ The age of
puberty according to the majority of scholars comes when the
child has a wet dream.
In his Sunan, Abu Dawud recorded that ‘Ali said, “I
memorized these words from the Messenger of Allah jg,
«jdbi Ji f >; ij i f ^.i JJJ 'j*
* 0 0
uThere is no orphan after the age of puberty nor vowing to be
silent throughout the day to the night .»' 3 ’
In another HadUh, ‘A’ishah and other Companions said that
the Prophet jg said,
csj J s- ^ ^ Ji 4* Is
_ -r .f * '
4 ds £ tj**
«The pen does not record the deeds of three persons : the child
until the age of puberty, the sleeping person until waking up,
and the senile until sane.»’ 4 ’
Or, the age of fifteen is considered the age of adolescence. In
the Two SahXhs, it is recorded that Ibn TJmar said, “I was
presented in front of the Prophet on the eve of the battle of
Uhud, while I was fourteen years of age, and he did not allow
me to take part in that battle. But I was presented in front of
him on the eve of the battle of Al-Khandaq (The Trench) when I
was fifteen years old, and he allowed me (to join that battle).”
“Umar bin ‘Abdul- ‘Aziz commented when this HadUh reached
him, “This is the difference between a child and an adult.”' 5 ’
There is a difference of opinion over whether pubic hair is
f1 ’ At-Tabari 7:574.
' 2| At-Tabari 7:575.
131 Abu Dawud 3:293.
141 Abu Dawud 4:558-560.
’ s ’ Al-Bukhari no. 2664, Muslim no. 1868.
380
Tafsir Ibn Kathir
considered a sign of adulthood, and the correct opinion is that
it is. The Sunnah supports this view, according to a Hadith
collected by Imam Ahmad' 11 from ‘Atiyah Al-Qurazi who said,
We were presented to the Prophet jg on the day of Qurizah,
whoever had pubic hair was killed, whoever did not was left
free to go, I was one of those who did not, so I was left free.”
The Four Sunan compilers also recorded similar to it.' 2 ' At-
Tirmidhi said, “ Hasan Sahih.”
Allah’s statement,
iif then you find sound judgment in them, release their
property to them,}
Said bin Jubayr said that this portion of the Ayah means,
when you find them to be good in the religion and wise with
their money. Similar was reported from Ibn ‘Abbas, Al-Hasan
Al-Basri and others among the Imams.' 3 ' The scholars of Fiqh
stated that when the child becomes good in the religion and
wise concerning with money, then the money that his
caretaker was keeping for him should be surrendered to him.
Poor Caretakers are Allowed to Wisely Spend from the
Money of the Orphan Under Their Care, to Compensate
for Their Work
Allah said,
o' 'j'Jjj 'ij}
iBut consume it not wastefully and hastily, fearing that they
should grow up.}
Allah commands that the money of the orphan should not
be spent unnecessarily,
4'j'V
4 Wastefully and hastily} for fear they might grow up. Allah also
commands,
111 Ahmad 4:310.
,2 ' Abu Dawud 4:561, Tuhfat Al-Ahwadhi 5:207, An-Nasal in Al-
Kubra 5:185, Ibn Majah 2 :849 .
|3 ' At-Tabari 7:576.
Surah 4 . An-Nisd' ( Part-4 )
381
ol? J^j}
iAnd whoever among guardians is rich, he should take no
wages,'}
Hence, the guardian who is rich and does not need the
orphan’s money, should not take any of it as wages.
&& \ M <4 &
ibut if he is poor, let him have for himself what is just and
reasonable.}
Ibn Abi Hatim recorded that ‘A’ishah said, “This Ayah,
4 x & u
iAnd whoever among guardians is rich, he should take no
wages, but if he is poor, let him have for himself what is just
and reasonable.}
was revealed about the guardian of the orphan and pertains to
whatever work he does for the orphan’s estate.” 1 11 Al-Bukhari
also collected this Hadithj 21
Imam Ahmad recorded that ‘Amr bin Shu'ayb said that his
father said that his father told him that a man asked the
Messenger of Allah jg, “I do not have money, but I have an
orphan under my care.” The Messenger said,
Jjj la {jp O I ji {jAJ (Jill* 'jj jil* Vj jj-
iiJU - Jll j\ -
*Eat from your orphan's wealth without extravagance or
wastefulness, or mixing it, and without saving your money by
spending his.*” 131
Allah said,
’pA %}
iAnd when you release their property to them.}
after they become adults, and you see that they are wise, then,
111 At-Tabari 7 :593 .
121 FathAl-Bari 8:89.
131 Ahmad 3:186.
Tafsir Ibn Katiu'r
y » VA WE9
itake a witness in lMr
JSCL 4 ' 3$' presence ;> Allah
"-iKt i*' r " 1 >" commands the
a ’ “ - r ^ a> ' J t J *P guardians of orphans
to surrender the
,*.,- <?-> . .v . f^r.r ^ fo "i.-i'A P ro P ert y of the
' » « r ? *ry ■> iri J ^ orphans who become
© c ° nsentin § adults, in
,7 ' " V the presence of
witnesses, so that
,s>i- ^ / ' . s s ^ , •< , none of them denies
the fact that he
the fact that he
4jfrii received his money.
„ . ' Allah said next,
'niff \’.'M.
4*44- i&i
* ' ' ' - iand Am is AU _
'.±M\ ”-Sj /io^ Sufficient in taking
>.' " - A{.»'t k t'y'fr ,{. account >
mm-v-K Sf„Z^
^ Reckoner and
L ■ =4 = Watcher over their
work for orphans, and when they surrender their money to
them, whether their property was complete and whole, or
deficient and less. Indeed, Allah knows all of that. In his
SahOx, Muslim recorded that the Messenger of Allah % said,
‘C^ 1 J* V ‘crr^J 4-' ti ill tJ\ J\j ‘ iSO? Jl 3$ l?{ U»
JU 59: v;
«0 Abu Dlmrr! Verily, you are weak, and 1 love for you what
I love for myself. Do not become a leader of two nor assume
guardianship of an orphan's property, a 111
3* A? -ri-4 ■JyyV 5 y'49"l 4/ y » 4i JU9i>
Muslim 3 : 1458.
Surah 4. An-Nisd' (Part-d\
383
terCSi ££& 4> ijjji ^ 14^ 'Jt j\ ii
^3/ ^ ^ ^ ^ ij& iL*
^ ^ & 1 S #-V <$ 4 ©Cwi f} ijSjftj ^ ij&£ ^
^ 4 tfft
iS a Sj T ref ° r men and a share f or women from what
A }V P arents ond those nearest in relation, whether the
property be small or large ~ a legal share.}
tstfafZ f re '^ md «phm. ond me poor on
present at the time of division, give them from the property
and speak to them words of kindness and justice.} P °P ty,
tn theirmZd Tas thZjZZd Zi^fZ^wZ^Zd^efr
s °' * >hm hm
iio. Verily, those who unjustly eat up the property of orphans,
they eat up only afire into their bellies, and they will be burnt
in the blazing Fire!}
The Necessity of Surrendering the Inheritance
According to the Portions that Allah Ordained
Said bin Jubayr and Qatadah said, “The idolaters used to
give adult men a share of inheritance and deprive women and
children of it. Allah revealed;
&V?J 6'j}9*f -2J
iViere is a share for men from what is left by parents and those
nearest in relation}.”
Therefore, everyone is equal in Allah's decision to inherit,
even though their shares vary according to the degree of then-
relationship to the deceased, whether being a relative, spouse,
etc. Ibn Marduwyah reported that Jabir said, “Umm Kujjah
came to the Messenger of Allah jg and said to him, ‘O
Messenger of Allah! I have two daughters whose father died,
and they do not own anything.’ So Allah revealed;
u/4$ d: !LJ> 4^>
Tnktr Ibn Kathir
384 _ *
iV,e,e is a share for mm from what is left by parents and those
nearest in relation .y
We will mention this Hadith when explaining the two Ayat
about inheritance. Allah knows best.' Allah said.
¥ re present at the time of division ,> those who do not have a
share in the inheritance,
iand the orpin ms and the poor), axe also £»«* u^n ^dividing
the inheritance, give them a share ot the mhentance.
Bukhari recorded that Ibn ‘Abbas said that the Ayah,
/ < - rfttr '•l!', | •' —.If '
«And when fhe re/nhbes mid the orphans and t^poor are
present at the time of division}, was not abrogated.
Ibn Jarir recorded that Ibn ‘Abbas said that this Ayah still
applies and should be implemented . 1 Ath-Thawn said tha
Ibn Abi Najih narrated from Mujahid that implementing this
Ayah, “Is required from those who have anything to inherit
paid from whatever portions their hearts are satisfied vnth
giving away .” 151 Similar explanation was reported from Ibn
Mas'ud, Abu Musa, ‘Abdur-Rahman bin Abi Bakr, Abu Al-
‘Aliyah, Ash-Shabi and Ai-Hasan . 1 1 Ibn Sinn. Said bin
Jubayr, Makhul, Ibrahim An-Nakhal. ‘Ata’ bin Abi Rabah, A z-
Zuhri and Yahya bin Ya'mar said this payment is obligatoiy.
Others say that this refers to the bequeathal at the time of
death. And others say that it was abrogated.
Al-‘Awfi reported that Ibn ‘Abbas said that this Ayah,
^ <>&
111 Abu Dawud 3 : 314 .
|2 > Path Al-Bari 8 :90 .
131 At-Tabari 8 :8.
141 At-Tabari 8 :8 .
151 At-Tabari 8:8.
• 6| Narrations about the cause of this Ayah’s revelation are not
authentic .
Siirah 4. Ati-Nisd’ ( Part-4 )
385
iAnd when are present at the time of division},
refers to divisions of inheritance. So, when poor relatives, who
are ineligible for inheritance, orphans, and the poor attend the
division of the inheritance, which is sometimes substantial,
their hearts will feel eager to have a share, seeing each eligible
person assuming his share; while they are desperate, yet are
not given anything. Allah the Most Kind, Most Compassionate,
commands that they should have a share in the inheritance as
an act of kindness, charity, compassion and mercy for them.
Observing Fairness in the Will
Allah said,
}And let those have the same fear in their minds as they would
have for their own, if they had left behind.
‘Ali bin Abi Talhah reported that Ibn ‘Abbas said that this
part of the Ayah, “Refers to a man who is near death and he
dictates a will and testament that harms some of the rightful
inheritors. Allah commands whoever hears such will to fear
Allah, and direct the dying man to do what is right and to be
fair, being as eager to protect the inheritors of the dying man
as he would be with his own.”* 1 * Similar was reported from
Mujahid and several others.* 2 *
The Two Sahihs record that when the Messenger of Allah
visited Sa‘d bin Abi Waqqas during an illness he suffered from,
Sa‘d said to the Messenger, “O Messenger of Allah! I am
wealthy and have no inheritors except a daughter. Should I give
two-thirds of my property in charity?” He said, “No.” Sa‘d
asked, “Half?” He said, “No.” Sa‘d said, “One-third?” The
Prophet sg said;
* ' > * > f l
« One-third , and even one-third is too much.*
The Messenger of Allah jg then said,
iJlp ji •ekij'j jjj jl
*’* At-Tabari8:19.
* 2 ' At-Jabari 8:21.
387
Siirah 4. An-Nisa ( P art-4 )
The people asked, “O Allah’s Messenger! What are they?” He
said,
J Vj «il fiy>- iJl i4iL d^JjU
J I ^ijSj ^3^Jl j . , -'l l Jti
“To join others in worship along with Allah, magic, to kill the
life which Allah has forbidden except for a just cause, to
consume interest, to consume an orphan's property, to turn
your back to the enemy and flee from the battlefield at the time
of fighting, and to accuse chaste women who never even think
of anything harmful to their chastity being good believers ,» m
& '$ 4 S&fo & Sk '4 *
4, Jy tl* ij oils' jjj If; U
M ">i 4 3? oU &Sif $ ^5 !5j i jz J 4 '% $ $
& 4>' 'j j’ tjr -f». j; Lr-iil'
4 . UJ* J(7 jif tlii
412 - A//o/j commands you for your children's (inheritance) : to
the male, a portion equal to that of two - females; if only
daughters, two or more, their share is two thirds of the
inheritance; if only one, her share is half. For parents, a sixth
share of inheritance to each if the deceased left children; if no
children, and the parents are the (only) heirs, the mother has a
third; if the deceased left brothers or (sisters), the mother has a
sixth. (The distribution in all cases is) after the payment of
legacies he may have bequeathed or debts. You know not which
of them, whether your parents or your children, arc nearest to
you in benefit, (these fixed shares) are ordained by Allah. And
Allah is Ever All-Knower, All-Wise.
Learning the Various Shares of the Inheritance is
Encouraged
This, the following, and the last honorable Ayah in this
Surah contain the knowledge of Al-Fara’id, inheritance. The
knowledge of Al-Fara’id is derived from these three Ayat and
Fath Al-Bari 5 :462 , Muslim 1 :92.
388
Tafair Ibn Kathir
from the Hadlths on this subject which explain them. Learning
this knowledge is encouraged, especially the specific things
mentioned in the Ayat. Ibn ‘Uyaynah said; “Knowledge of Al-
Fara’id was called half of knowledge, because it effects all
people.”
The Reason Behind Revealing Ayah 4:11
Explaining this Ayah, Al-Bukhari recorded that Jabir bin
‘Abdullah said, “Allah’s Messenger came visiting me on foot
with Abu Bakr at Banu Salamah’s (dwellings), and the Prophet
found me unconscious. He asked for some water, performed
ablution with it, then poured it on me, and 1 regained
consciousness. I said. What do you command me to do with
my money, O Allah’s Messenger?’ this Ayah was later revealed,
iAllah commands you far your children's (inheritance); to the
male, a portion equal to that of two females}." 111
This is how it was recorded by Muslim 12 ' and An-Nasal. ' 3|
The remainder of the Six compilers also collected this
Hadith. w
Another Hadith from Jabir concerning the reason
behind revealing Ayah 4:11
Ahmad recorded from Jabir that he said, “The wife of Sa'd
bin Ar-RabT came to Allah’s Messenger jg and said to him, ‘O
Allah’s Messenger! These Eire the two daughters of Sa'd bin Ar-
Rab!‘, who was killed as a martyr at Uhud. Their uncle took
their money and did not leave anything for them. They will not
be married unless they have money.’ The Messenger jg said,
‘Allah will decide on this matter.’ The Ayah about the
inheritance was later revealed and the Messenger of Allah jg
sent word to their uncle commanding him,
111 Fath A l-Bari 8:91.
121 Muslim 3 : 1235.
131 An-Nasal in Al-Kubrd 6 :320 .
141 Path Al-Bdri 1 : 1 IS , Muslim 3 : 1234, Abu Dawud 3 :308, Tuhfat Al-
Ahwadhi 8 :368 , An-Nasat 1 :77 , Ibn Majah 2 :91 1 .
Surah 4. An-Nisa' ( Part-4 )
389
ojli Uj 1^3) U^fj
«Git>e two-thirds (of Sa'd's money) to Sa'd’s two daughters and
one eighth far their mother, and whatever is left is yours
Abu Dawud, 121 At-Tirmidhi, 131 and Ibn Majah 14 ' collected
this Hadith. It is apparent, however, that the first Hadith from
Jabir was about the case of the last Ayah in the Surah [4: 176,
rather than 4:11], for at the time this incident occurred, Jabir
had sisters and did not have daughters, parents or offspring to
inherit from him. Yet, we mentioned the Hadith here just as
Al-Bukhari did.
Males Get Two Times the Share of Females for
Inheritance
Allah said,
iAllah commands you far your children's (inheritance) : to the
male, a portion equal to that of tioo females
Allah commands: observe justice with your children. The
people of Jahiliyyah used to give the males, but not the
females, a share in the inheritance. Therefore, Allah
commands that both males and females take a share in the
inheritance, although the portion of the males is twice as
much as that of the females. There is a distinction because
men need money to spend on their dependants, commercial
transactions, work and fulfillling their obligations.
Consequently, men get twice the portion of the inheritance
that females get. Allah’s statement,
iAllah commands you far your children's (inheritance) : to the
male, a portion equal to that of two females
testifies to the fact that Allah is more merciful with children
111 Ahmad 3:352.
|2) Abu DSwud 3:314.
131 Tuhfat Al-Ahwadhi 6 :267 ,
141 Ibn Majah 2:908.
390 Tafslr Ibn Kathir
than their own parents are with them, since He commands the
parents to be just and fair with their own children.
An authentic Hadlth stated that a captured woman was
looking for her child and when she found him, she held him,
gave him her breast and nursed him. The Messenger of Allah
3 ^ said to his Companions,
jjjj jCl
»Do you think Unit this woman ivould zoiilingly throw her child
in the fire ?»
They said, “No, O Messenger of Allah." He said,
■ sjJs 'ja JU-ji <» yly*
«Bi/ Allah! Allah is more merciful with His servants than this
woman is with her own child. ^
Al-Bukhari recorded that Ibn ‘Abbas said, “The custom (in
old days) was that the property of the deceased would be
inherited by his offspring; as for the parents (of the deceased),
they would inherit by the will of the deceased. Then Allah
cancelled whatever He willed from that custom and ordained
that the male get twice the amount inherited by the female,
and for each parent a sixth (of the whole legacy), for the wife
an eighth or a fourth, and for the husband a half or a
fourth .” 121
The Share of the Females When They Are the Only
Eligible Heirs
Allah said,
iif only daughters, tivo or more, their share is two-thirds of the
inheritance
We should mention here that some people said the Ayah
only means two daughters, and that ‘more’ is redundant,
which is not true. Nothing in the Qur’an is useless or
redundant. Had the Ayah been talking about only two women,
I 1 * Muslim 4 :2 109.
121 FathAl-Bari 8:93.
Surah 4. An-Nisd' ( Part-4 )
391
it would have said, “The share of both of them is two-thirds.”
As for the daughters, two or more, the ruling that they get
two-thirds was derived from this Ayah, stating that the two
sisters get two-thirds. We also mentioned the Hadith in which
the Prophet commanded that two-thirds be the share of the
two daughters of Sa‘d bin Ar-Rabl‘. So this is proven in the
Book and the Sunnah.
iif only one , her share is half. >
If there are two daughters, then there are texts to prove they
share a half. Therefore, two-thirds is the share of the two
daughters or sisters, and Allah knows best.
Share of the Parents in the Inheritance
Allah said,
iFor parents, a sixth share of inheritance to each}
There are several forms of the share that the parents get in
the inheritance.
1. If the deceased left behind children, the parents get a
sixth each. When the deceased had only one daughter, she
gets half of the inheritance and the parents each one sixth,
and another sixth is given to the father.
2. When the parents are the only inheritors, the mother gets
one-third while the father gets the remaining two-thirds. In
this case, the father’s share will be twice the mother’s share. If
the deceased had a surviving spouse, the spouse gets half, in
the case of a husband, or a fourth in the case of a surviving
wife. In both cases, the mother of the deceased gets one-third
of the remaining inheritance. This is because the remaining
portion of the inheritance is treated just as the entire legacy in
regard to the parents’ share.
Allah has given the mother one-half of what the father gets.
Therefore, the mother gets a third of the remaining inheritance
while the father gets two-thirds.
3. If the deceased left behind surviving brothers and sisters,
whether half brothers, half sisters or from the same father and
mother, their presence does not cause reduction in the father’s
392
Tafsir Ibn Kathir
share. Yet, their presence reduces the share of the mother to
one-sixth instead of one-third, and the father gets the rest,
when there are no other heirs. Ibn Abi Hatim recorded that
Qatadah commented on the Ayah,
ly.\ , 1 )
4 If the deceased left brothers or (sisters), the mother has a
sixth.}
“Their presence will reduce the share of the mother, but they
will not inherit. If there is only one surviving brother, the
mother’s share will remain one-third, but her share will be
reduced if there is more than one surviving brother. The
people of knowledge attribute this reduction in the mother’s
share from one-third (to one-sixth) to the fact that the father
is the one who helps the brothers (and sisters) of the deceased
get married, spending from his own money for this purpose.
The mother does not spend from her money for this purpose.”
This is a sound opinion.
First the Debts are Paid Off, then the Will, then the
Fixed Inheritance
Allah said,
4 (The distribution in all cases is) after the payment of legacies
he may have bequeathed or debts.}
The scholars of the Salaf and the Khalaf agree that paying
debts comes before fulfilling the wall, and this is apparent to
those who read the Ayah carefully.
Allah said next,
4You know not which of them, whether your parents or your
children, are nearest to you in benefit.}
This Ayah means: We have appointed a share to the parents
and children, contrary to the practice of Jdhiliyyah and the
early Islamic era, when the inheritance would go to the
children, and parents get a share only if they were named in
393
the will, as Ibn
‘Abbas stated. Allah
abrogated this
practice and
appointed a fixed
share for the children
and for the parents.
One may derive
benefit in this life or
for the Hereafter from
his parents, the likes
of which he could not
get from his children.
The opposite of this
could also be true.
Allah said,
ite £
iYou know not which of
them, whether your par-
ents or your children,
are nearest to you in
benefit,}:
since benefit could
come from one or the
other of these relatives, We appointed a fixed share of
inheritance for each. Allah knows best.
Allah said,
iordained by Allah}, meaning: These appointed shares of
inheritance that We mentioned and which give some inheritors
a bigger share than others, is a commandment from Allah that
He has decided and ordained,
Surah 4. Att-Nisa (Part-4)
ILAc OS' ii' 6^
iAnd Allah is Ever All-Knower, All-Wise.}, Who places everything
in its rightful place and gives each his rightful share.
394
Tafsir Ibn Kathir
% VZ d
il2. In that which your wives leave, your share is half if they
have no child; but if they leave a child, you get a fourth of that
which they leave after payment of legacies that they may have
bequeathed or debts. In that which you leave, their (your wives)
share is a fourth if you leave no child; but if you leave a child,
they get an eighth of that which you leave after payment of
legacies that you may have bequeathed or debts. If the man or
woman whose inheritance is in Kalalah has left neither
ascendants nor descendants, but has left a brother or a sister,
each one of the tu>o gets a sixth; but if more than two, they
share in a third; after payment of legacies he (or she) may have
bequeathed or debts, so that no loss is caused (to anyone). This
is a Commandment from Allah; and Allah is Ever All-
Knowing, Most Forbearing. ^
Share of the Spouses in the Inheritance
Allah says to the husband, you get half of what your wife
leaves behind if she dies and did not have a child. If she had a
child, you get one-fourth of what she leaves behind, after
payment of legacies that she may have bequeathed, or her
debts. We mentioned before that payment of debts comes
before fulfilling the will, and then comes the will, then the
inheritance, and there is a consensus on this matter among
the scholars. And the rule applies to the grandchildren as well
as the children, even if they are great-grandchildren (or even
further in generation)
Allah then said,
Surah 4. Ati-Nisa' (Part-4)
395
ihi that which you leave, their (your wives) share is a fourth}
and if there is more than one wife, they all share in the
fourth, or one-eighth that the wife gets. Earlier, we explained
Allah’s statement,
iAfler payment of legacies}
The Meaning of Kalalah
Allah said,
ilf the mail or woman whose inheritance is in question ivas left
in Kalalah.}
Kalalah is a derivative of Iklil; the crown that surrounds the
head. The meaning of Kalalah in this Ayah is that the person’s
heirs come from other than the first degree of relative. Ash-
Sha'bi reported that when Abu Bakr As-Siddlq was asked
about the meaning of Kalalah, he said, “I will say my own
opinion about it, and if it is correct, then this correctness is
from Allah. However, if my opinion is wrong, it will be my
error and because of the evil efforts of Shaytan, and Allah and
His Messenger have nothing to do with it. Kalalah refers to the
man who has neither descendants nor ascendants.” When
‘Umar became the Khalifah, he said, “I hesitate to contradict
an opinion of Abu Bakr.” 111 This was recorded by Ibn Jarir
and others.
In his Tafsir, Ibn Abi Hatim recorded that Ibn ‘Abbas said, “I
was among the last persons to see Umar bin Al-Khattab, and
he said to me, What you said was the correct opinion.’ I
asked, “What did I say?’ He said, That Kalalah refers to the
person who has no child or parents.’” 121 This is also the
opinion of ‘Ali bin Abi Talib, Ibn Mas^d, Ibn ‘Abbas, Zayd bin
Thabit, Ash-Sha'bi, An-Nakha*!, Al-Hasan Al-Basri, Qatadah,
Jabir bin Zayd and Al-Hakam . ,3) This is also the view of the
111 At-Tabari 8 :53 .
121 At-Tabari 8:59.
131 At-Tabari 8 :55-57 .
396
Tafsir Ibn Kathir
people of Al-Madinah, Kufah, Basrah, the Seven Fuqah&’, m
the Four Imams and the majority of scholars of the past and
present, causing some scholars to declare that there is a
consensus on this opinion.
The Ruling Concerning Children of the Mother Prom
Other Than the Deceased’s Father
Allah said,
iBut has left a brother or a sister), meaning, from his mother’s
side, as some of the Salaf stated, including Sa'd bin Abi
Waqqas. Qatadah reported that this is the view of Abu Bakr As-
Siddlq.
4 Each one of the tzvo gets a sixth; but if more than hoo , they
share in a third.)
There is a difference between the half brothers from the
mother’s side and the rest of the heirs. First, they get a share
in the inheritance on account of their mother. Second, the
males and females among them get the same share. Third,
they only have a share in the inheritance when the deceased’s
estate is inherited in Kalalah, for they do not have a share if
the deceased has a surviving father, grandfather, child or
grandchild. Fourth, they do not have more than a third, no
matter how numerous they were.
Allah’s statement,
Jf- j< J y Cfi > oi)
4 After payment of legacies he (or she) may have bequeathed or
debts, so that no loss is caused (to anyone).)
1,1 They are listed by Dr. “Umar Al-Ashqar [Tarikh Al-Fiqh Al-Islami p.
85) as: Said bin Al-Musayyib (Died in 94 H.), ‘Urwah bin A z-
Zubayr (Died in 94 H .) , Abu Bakr bin ‘Abdur-Rahman bin Al-Harith
bin Hisham Al-MakhzQmi (Died in 94 H.), ‘Ubaydullah bin
‘Abdullah bin TJtbah bin Mas*ud (Died in 98 H .) , Kharijah bin Zayd
bin Thabit (Died in 99 H .) , Al-Qasim bin Muhammad bin Abu Bakr
(Died in 94 H.), Sulayman bin Yasar (Died in 107 H.)
Surah 4 . An-Nisd' ( Part-4 )
397
means, let the will and testament be fair and free of any type
of harm, without depriving some rightful heirs from all, or part
of their share, or adding to the fixed portion that Allah or
dained for some heirs. Indeed, whoever does this, will have
disputed with Allah concerning His decision and division. An
authentic Hadith states,
4i>- iji -Vi 2)1 J!»
u Allah has given each his fixed due right. Therefore, there is no
will for a rightful inheritor . d * 11
aft o-s ^>5 5j*it j4&i
423 . These are the limits (set by) Allah, and whosoever obeys
Allah and His Messenger, will be admitted to Gardens under
which rivers flow (in Paradise), to abide therein, and is the
great success
414. And whosoever disobeys Allah and His Messenger, and
transgresses His (set) limits, He will cast him into the Fire, to
abide therein; and he shall suffer a disgraceful torment .£>
Warning Against Transgressing the Limits for
Inheritance
Meaning, the Fara’id are Allah’s set limits. This includes
what Allah has alloted for the heirs, according to the degree of
relation they have to the deceased, and their degree of
dependency on him. Therefore, do not transgress or violate
them. So Allah said;
ai' jjai ^
4And whosoever obeys Allalt and His Messenger, $
regarding the inheritance, and does not add or decrease any of
these fixed shares by use of tricks and plots. Rather, he gives
each his appointed share as Allah commanded, ordained and
decided,
I 1 ' Abu Dawud no. 2870, At-Tirmidhi no. 2121, 2122, An-Nasal no.
3673, Ibn Majah nos. 2712 and 2713.
398
Tafsir Ibn Kathfr
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iWill be admitted to Cardens under which rivers jlmo (in
Paradise), to abide therein, and is the great success. And
whosoever disobeys Allah and His Messenger, and transgresses
His (set) limits. He will cast him into the Fire, to abide therein ;
and he shall have a disgraceful torment
This is because he changed what Allah has ordained and
disputed with His judgment. Indeed, this is the behavior of
those who do not agree with what Allah has decided and
divided, and this is why Allah punishes them with humiliation
in the eternal, painful torment.
Imam Ahmad recorded that Abu Hurayrah said that, the
Messenger of Allah jg said,
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“A man might perform the actions of righteous people for
seventy years, but when it is time to compile his will, he
commits injustice. So his final work ivill be his worst, and he
thus enters the Fire. A man might perform the deeds of evil
people for seventy years, yet he is fair in his will. So his final
work will be his best, and he thus enters Paradises
Abu Hurayrah said, “Read, if you will,
jjj. L
iThese are the limits (set by) Allah )> until,
4ii disgraceful torment.)*.” 111
In the chapter on injustice in the will, Abu Dawud recorded
111 Ahmad 2:278.
Surah 4. An-Nisd' (Part-4)
399
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in his Sunan that
Abu Hurayrah said
that the Messenger of
Allah j§ said,
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«A man or a woman
might perform actions in
obedience to Allah for
sixty years. Yet , when
they are near death , f/iey
leave an unfair will and
thus acquire the Fire.n
Abu Hurayrah then
recited the Ayah,
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legacies he (or she) may
have bequeathed or debts, so that no loss is caused}, until,
4jL- J u)l jjiJ' *dd'Sj}
4and that is the great success. }^ 11 This was also recorded by At-
Tirmidhi 121 and Ibn Majah, 13 ' and At-Tirmidhi said, “Hasan
Ghanb”.
'jipi 4 iijl St4* !> V * “ ^
<vfk fygi*£ if> *& '$£ $ op' &■ opi 4 &&&
111 Abu Dawud 3:288.
I 2 ' Tuhfat Al-Ahwadhi 6 :304 .
' 3 ' Ibn Majah 2 :902.
400
Tafsir Ibn Kathir
U'y o^= o) ' - 't- c- -^u)j
<25. And those of your women who commit illegal sexual
intercourse, take the evidence of four witnesses from among you
against them ; and if they testify, confine them (i.e. women) to
houses until death comes to them or Allah ordains for them
some (other) way.)-
<26. And the two persons among you who commit illegal
sexual intercourse, punish than both. And if they repent and
do righteous good deeds, leave them alone. Surely, Allah is
Ever the One Who accepts repentance, (and He is) Most
Merciful
The Adulteress is Confined in her House; A Command
Later Abrogated
At the begining of Islam, the ruling was that if a woman
commits adulteiy as stipulated by sufficient proof, she was
confined to her home, without leave, until she died. Allah said,
& *£» 4 i/v 4
iAnd those of your women who commit illegal sexual
intercourse, take the evidence of four witnesses from among you
against them; and if they testify, confine them (i.e. women) to
houses until death comes to them or Allah ordains for them
some (other) way.) >
‘Some other way’ mentioned here is the abrogation of this
ruling that came later. Ibn ‘Abbas said, “The early ruling was
confinement, until Allah sent down Surat An-Nur (chapter 24)
which abrogated that ruling with the ruling of flogging (for
fornication) or stoning to death (for adultery).” Similar was
reported from ‘Ikrimah, Said bin Jubayr, Al-Hasan, ‘Ata’ Al-
Khurasani, Abu Salih, Qatadah, Zayd bin Aslam and Ad-
Dahhak, and this is a matter that is agreed upon.
Imam Ahmad recorded that TJbadah bin As-Samit said,
“When the revelation descended upon the Messenger of Allah
it would affect him and his face would show signs of strain.
Surah 4. An-Nisd' (Part-4)
401
One day, Allah sent down a revelation to him, and when the
Messenger jg was relieved of its strain, he said,
-d>- i -.-J 1 i , . . . * J L . -Jl ^ ^JJo- ^ *■
jJI>. list*
oTafee /row me: Allah has made some other way for them. The
married with the married, the unmarried with the unmarried.
The married gets a hundred lashes and stoning to death, while
the unmarried gets a hundred lashes then banishment for a
year, n”* 1 *
Muslim and the collectors of the Sunan recorded that
TJbadah bin As-Samit said that the Prophet jg said,
<jU «xi>- t l}"***"
3 jsU iU v_i3L Jh\' }
1 Take from me, take from me. Allah has made some other way
for them : the (unmarried) gets a hundred lashes and
banishment for one year, while the (married) gets a hundred
lashes and stoning to death
At-Tirmidhi said, “ Hasan Sahth”.
Allah said,
iAnd the two persons among you who commit illegal sexual
intercourse, punish them both.}
Ibn ‘Abbas and Said bin Jubayr said that this punishment
includes cursing, shaming them and beating them with
sandals.* 3 * This was the ruling until Allah abrogated it with
flogging or stoning, as we stated. Mujahid said, “It was
revealed about the case of two men who do it.”* 4 * As if he was
referring to the actions of the people of Lut, and Allah knows
best.
111 Ahmad 5:317.
* 2 * Muslim 3:1316, Abu Dawud 4:570, Tuhfat Al-Ahwadhi 4:705, An-
Nasal in Al-Kubra 4 :270, Ibn Majah 2 :852.
|3 * At-Tabari 8 :85 .
141 At-Tabari 8 :82 .
403
they to whom Allah will forgive and Allah is Ever AU-Knower,
All-Wise. $
418. And of no effect is the repentance of those who continue to
do evil deeds until death faces one of them and he says : " Now I
repent;" nor of those who die while they are disbelievers. For
them, We have prepared a painful torment. $
Repentance is Accepted Until one Faces death
Allah states that He accepts repentance of the servant who
commits an error in ignorance and then repents, even just
before he sees the angel who captures the soul, before his soul
reaches his throat. Mujahid and others said, “Every person
who disobeys Allah by mistake, or intentionally is ignorant,
until he refrains from the sin.” [1 ' Qatadah said that Abu Al-
‘Aliyah narrated that the Companions of the Messenger of
Allah used to say, “Every sin that the servant commits, he
commits out of ignorance.” 121 ‘Abdur-Razzaq narrated that,
Ma'mar said that Qatadah said that, the Companions of the
Messenger of Allah ^ agreed that every sin that is committed
by intention or otherwise, is committed in ignorance.” 131 Ibn
Jurayj said, “Abdullah bin Kathir narrated to me that Mujahid
said, ‘Every person who disobeys Allah (even willfully), is
ignorant while committing the act of disobedience.’” Ibn Jurayj
said, “Ata’ bin Abi Rabah told me something similar.” 141 Abu
Salih said that Ibn ‘Abbas commented, “It is because of one’s
ignorance that he commits the error.” (S| ‘Ali bin Abi Talhah
reported that Ibn ‘Abbas said about the Ayah,
iand repent soon (afterwards)^, “Until just before he (or she) looks
at the angel of death.” [e| Ad-Dahhak said, “Every thing before
death is ‘soon [afterwards].’ ” [7) Al-Hasan Al-Basri said about
the Ayah,
111 At-Tabari 8 :89 .
121 At-Tabari 8:89.
‘Abdur-Razzaq 1 : 151 .
|4 > At-Tabari 8:90.
151 At-Tabari 8:90.
161 At-Tabari 8:94.
171 At-Tabari 8:94.
404
Tafsir Ibn Kathir
oi ^Xr 4 .
iand repent soon afterwards “Just before his last breath leaves
his throat.” 1 11 ‘Ikrimah said, “All of this life is ‘soon
[afterwards].’” 121 Imam Ahmad recorded that Ibn ‘Umar said
that the Messenger said,
® pJli JLaJI 4jjj ^|1oj 4JJ \
* Allah accepts the repentance of the servant as long as the soul
does not reach the throat .» |31
This Hadith was also collected by At-Tirmidhi 141 and Ibn
Majah, 151 and At:-Tirmidhi said, “ Hasan Gharib”. By mistake,
Ibn Majah mentioned that this Hadith was narrated through
‘Abdullah bin ‘Amr. However, what is correct is that ‘Abdullah
bin ‘Umar bin Al- Khattab was the narrator.
Allah said,
It Ac . {5)1 ^
41 1 is they to whom Allah will forgive and Allah is Ever All-
Knower, All-Wise. $
Surely, when hope in continued living diminishes, the angel
of death comes forth and the soul reaches the throat,
approaches the chest and arrives at the state where it is being
gradually pulled out, then there is no accepted repentance,
nor a way out of that certain end. Hence Allah’s statements,
^
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4And of no effect is the repentance of those who continue to do
evil deeds until death faces one of than and he says: " Now 1
repent , "> and,
lli'» 'jlli C*Ij lUi^
111 At-Tabari 8:96.
121 At-Tabari 8:94.
131 Ahmad 2:132.
141 Tuhfat Al-Ahwadhi 9 :521 .
,5) Ibn Majah 2:1420.
405
}So when they saw Our
punishment, they said:
"We believe in Allah
Alone... "} (40:84]
Allah decided that
repentance shall not
be accepted from the
people of the earth
when the sun rises
from the west, as
Allah said,
{*4 V fj.}
ili j ^ (12
4?}* jl ,53
4T7ie day that some of
the signs of your Lord
do come, no good will it
do to a person to believe
then, if he believed not
before, nor earned good
through his faith.}
[6:158].
Allah said,
& && sj %}
inor of those who die while they are disbelievers . }
Consequently, when the disbeliever dies while still a
disbeliever and polytheist, his sorrow and repentance shall not
avail him. If he were to ransom himself, even with the earth’s
fill of gold, it will not be accepted from him. Ibn ‘Abbas, Abu
Al-‘Aliyah and Ar-Rabi‘ bin Anas said that the Ayah:
inor of those who die while they are disbelievers},
was revealed about the people of Shirk. Imam Ahmad recorded
that Usamah bin Salman said that Abu Dharr said that the
Messenger of Allah jg said,
Surah 4. An-Nisd' ( Part-4 )
i vmm a\ spp ^
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(Jm
\ j 1 Ac.
406
Tafsir Ibti Kathir
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i Allah accepts the repentance of His servant, or forgives His
servant, as long as the veil does not dropj
They asked, “And what does the drop of the veil mean? ” He
said,
tiSjjJ J&'j ^Ji]l ji»
oWhen the soul is removed zohile one is a polythiest V 11
Allah then said,
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severe, eternal and enormous.
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419. O yoM u»/io believe! You are not permitted to inherit
women against their will, nor to prevent them from marriage in
order to get part of (the dowry) what you have given them,
unless they commit open Fdhishah. And live with them
honorably. If you dislike them, it may be that you dislike a
thing and Allah brings through it a great deal of good.}
420. But if you intend to replace a wife by another and you
have given one of them a Qintar, take not the least bit of it
back; would you take it wrongfully without a right and (with) a
manifest sin?}
421 . And how could you take it (back) while you have gone in
unto each other, and they have taken from you a firm and
111 Ahmad 5:174.
Surah 4. Ati-Nisa' ( Part-4 )
407
strong covenant ?}
422. And marry not women whom your fathers married, except
ivhat has already passed; indeed it ivas shameful and Maqtan,
and an evil ivay
Meaning of ‘Inheriting Women Against Their Will’
Al-Bukhari recorded that Ibn 'Abbas said about the Ayah,
yj o'
jl j_* V \p\: Ss#
40 you who believe! You are not permitted to inherit women
against their will,}
“Before, the practice was that when a man dies, his male
relatives used to have the right to do whatever they wanted
with his wife. If one of them wants, he would marry her, give
her in marriage, or prevent her from marriage, for they had
more right to her than her own family. Thereafter, this Ayah
was revealed about this practice,
& iyj J
40 you who believe! You are not permitted to inherit women
against their will}.” (11
Women Should not Be Treated with Harshness
Allah said,
4nor to prevent them from marriage, in order to take part of
what you have given them,}
Allah commands: Do not treat the woman harshly so that
she gives back all or part of the dowry that she was given, or
forfeits one of her rights by means of coercion and oppression.
Allah’s statement,
4unless they commit open Fdltishah.}
Ibn Masrid, Ibn ‘Abbas, Said bin Al-Musayyib, Ash-Shalai,
IM
Fath Al-Bari 8 : 93 .
408
Tafsir Ibn Kathir
Al-Hasan Al-Basri, Muhammad bin Sirin, Said bin Jubayr,
Mujahid, ‘Ikrimah, ‘Ata’ Al-Khurasani, Ad-Dahhak, Abu
Qilabah, Abu Salih, As-Suddi, Zayd bin Aslam and Said bin
Abi Hilal said that this refers to illicit sex. Meaning that if the
wife commits adultery, you are allowed to take back the dowry
you gave her. You are also allowed to annoy her, until she
gives back the dowry in return for a Khula‘." (1 * In Surat Al-
Baqarah, Allah said,
jjil. ViJ v "J|] lili ljjU.tr J llj^
4 And it is not lawful for you (men) to take back (from your
wives) any of what you have given them, except when both
parties fear that they would be unable to keep the limits
ordained by Alltih ^ [2:229].
Ibn ‘Abbas, Ikrimah and Ad-Dahhak said that Fahishah
refers to disobedience and defiance.* 2 ' Ibn Jarir chose the view
that it is general, encompasses all these meanings, adultery,
disobedience, defiance, rudeness, and so forth. Meaning that
he is allowed to annoy his wife when she does any of these
acts until she forfeits all or part of her rights and he then
separates from her, and this [view] is good, and Allah knows
best.
Live With Women Honorably
Allah said,
iAnd live with them honorably K by saying kind words to them,
treating them kindly and making your appearance appealing for
them, as much as you can, just as you like the same from
them. Allah said in another Ayah,
iAnd they have rights similar over them to what is reasonable}
[2:228].
The Messenger of Allah jg said,
m At-Tabari 8:115-117.
121 At-Tabari 8:117.
Surah 4. An-Nisd' (Part-4)
409
«ji‘v a\j ^
a The best among you is he ivho is the best with his family.
Verily, 1 am the best one among you with my family
It was the practice of the Messenger of Allah jg to be kind,
cheerful, playful with his wives, compassionate, spending on
them and laughing with them. The Messenger sg used to race
with ‘A’ishah, the Mother of the Faithful, as a means of
kindness to her. ‘A’ishah said, “The Messenger of Allah jg raced
with me and I won the race. This occurred before I gained
weight, and afterwards I raced with him again, and he won that
race. He said,
Q
eJL&O
« 77n's [ victory ] is for that [victory ] 121
When the Prophet jg was at the home of one of his wives,
sometimes all of his wives would meet there and eat together,
and they would then go back to their homes. He and his wife
would sleep in the same bed, he would remove his upper
garment, sleeping in only his lower garment. The Prophet jg
used to talk to the wife whose night it was, after praying ‘Isha’
and before he went to sleep. Allah said,
4 kIL if j ^
4 Indeed in the Messenger of Allah you have a good example to
follow > [33:21].
Allah said,
£ *-* iif && ts j
ilf you dislike them, it may be that you dislike a thing and
Allah brings through it a great deal of good.
Allah says that your patience, which is demonstrated by
keeping wives whom you dislike, carries good rewards for you
in this life and the Hereafter. Ibn ‘Abbas commented on this
Ayah, “That the husband may feel compassion towards his
wife and Allah gives him a child with her, and this child
1 1 1 Tuhfat Al-Ahwadhi 1 0 :394 .
* 2 * Abu Dawud 3 :66 .
420
Tafsir Ibn Kathir
carries tremendous goodness.” An authentic Hadith states,
*44 Cs~fJ >■ y 1
“No believing man should hale his believing wife. If he dislikes
a part of her conduct, he would surely like another.
The Prohibition of Taking Back the Dowry
Allah said,
■JS jyj j'lj-Li jUjjf
iBut if you intend to replace a wife by another and you have
given one of them a Qintar, take not the least bit of it back;
would you take it wrongfully without a right and (with) a
manifest sin?}
The Ayah commands: When one of you wants to divorce a
wife and many another one, he must not take any portion of
the dowry he gave to the first wife, even if it were a Qint&r of
money. We mentioned the meaning of Qintar in the Tafsir of
Surah Al ‘Imran.
This Ayah is clear in its indication that the dowry could be
substantial. TJmar bin Al-Khattab used to discourage giving a
large dowry, but later on changed his view. Imam Ahmad
recorded that Abu Al-‘Ajfa’ As-Sulami said that he heard
TJmar bin Al-Khattab saying, “Do not exaggerate with the
dowry of women, had this practice been an honor in this world
or a part of Taqwa, then the Prophet is, would have had more
right to practice it than you. The Messenger of Allah never
gave any of his wives, nor did any of his daughters receive a
dowry more than twelve Uwqiyah.* 2 * A man used to pay a
substantial dowry and thus conceal enmity towards his wife!”
Ahmad* 3 * and the collectors of Sunan collected this Hadith
through various chains of narration,* 4 * and At-Tirmidhi said,
*’* Muslim 1 :1091 .
* 2 ’ Approximately 400 Dirhams, refer to the next Hadith
* 3 * Ahmad 1 :40 .
* 4 * This story, and the earlier report from TJmar, were both classified
as weak by Muqbil bin Hadi .
Surah 4 . An-Nisa' (Part-4)
411
“ Hasan Sahih”.
Al-Hafiz Abu Yala recorded that Masruq said, “Umar bin Al-
Khattab stood up on the Minbar of the Messenger of Allah jg
and said, ‘O people! Why do you exaggerate concerning the
dowiy given to women? The Messenger of Allah sg and his
Companions used to pay up to four hundred Dirhams for a
dowry, or less than that. Had paying more for a dowry been a
part of Taqwa or an honor, you would not have led them in this
practice. Therefore, I do not want to hear about a man who
pays more than four hundred Dirhams for a dowry.’ He then
went down the Minbar, but a woman from Quraysh said to him,
‘O Leader of the Faithful! You prohibited people from paying
more than four hundred Dirhams in a dowry for women?’ He
said, ‘Yes.’ She said, ‘Have you not heard what Allah sent down
in the Qur’an?’ He said, “Which part of it?’ She said, ‘Have you
not heard Allah’s statement,
4'jLliS
iAntl you have given one of them a Qintdr}?’
He said, ‘O Allah! Forgive me...’ He then went back and
stood up on the Minbar saying, ‘1 had prohibited you from
paying more than four hundred Dirhams in a dowry for
women. So, let everyone pay what he likes from his money.’”
The chain of narration for this Hadith is strong. 1 11
^
4 And how could you take it (back) xohile you have gone in unto
each other}
how can you take back the dowry from the woman with whom
you had sexual relations and she had sexual relations with
you? Ibn ‘Abbas, Mujahid, As-Suddi and several others said
that this means sexual intercourse. 12 * The Two Sahihs record
that the Messenger of Allah jg said three times to the spouses
who said the Mula'anah ;* 3 *
*'* Abu Dawud 2:582, Tuhfat Al-Ahwadhi 4 :255 , An-Nasal 6:117, Ibn
Majah 1 :601 .
|2! At-Tabari 8:126.
* 3 * Refer to Surat An-Nur 24 :6-9 .
41 2
Tafsir Ibn Kathir
UsS* lysis' us'jL^-f ji Jilin
*Allah knows that one of you is a liar, so would any of you
repent? »
The man said, “O Messenger of Allah! My money,” referring to
the dowry that he gave his wife. The Messenger said.
ji tfcl* JUS jj tJjU Jli
»l& ill i~f & IfcU
«Yom have no money. If you are the one who said the truth, the
dowry is in return far the right to have sexual intercourse with
her. If you are the one who uttered the lie, then this money is
even farther from your reach J 1 * 1
Similarly Allah said;
Ji f A s xiin && jij
iAnd how could you take it (back) while you have gotie in unto
each other and they have taken from uou a firm and strong
covenant )>
this refers to the marriage tie, according to Ibn ‘Abbas,
Mujahid and Said bin Jubayr . 121 In his Sahih, Muslim
recorded that Jabir said that during the speech that the
Prophet jg gave in the Farewell Hajj, he said,
>4)1 ii!S3
4)1 jut i I fr*- »LUL I
«Be kind with women, far you have taken them by Allah's
covenant and earned the right to have sexual relations with
them by Allah's Word. » ,3)
Marrying the Wife of the Father is Prohibited
Allah said,
iAnd marry not women whom your fathers married
* 1 1 Path Al-B&ri 9 :366 and Muslim 2:1131.
l2) At-Tabari 8 : 129 .
131 MusUm 2:889.
Surah 4. An-Nisa' ( Part-4 )
413
Allah prohibits marrying the women whom the father
married, in honor and respect to the fathers, not allowing their
children to have sexual relations with their wives after they
die. A woman becomes ineligible for the son of her husband as
soon as the marriage contract is conducted, and there is a
consensus on this ruling.
Ibn Jarir recorded that Ibn ‘Abbas said, “During the time of
Jahiliyyah, the people used to prohibit what Allah prohibits
(concerning marriage), except marrying the stepmother and
taking two sisters as rival wives. Allah sent down,
iAnd marry not women whom your fathers married,} and,
\ &}
iand two sisters in wedlock at the same time} [4:23].” 111
Similar was reported from ‘Ata’ and QatadahJ 2 *
Therefore, the practice that the Ayah mentions is prohibited
for this Ummah, being disgraced as an awful sin,
Q}
^Indeed it was shameful and Maqtan, and an evil way.}
Allah said in other Ay at,
4Come not near to Al-Fawdhish (shameful acts) whether
committed openly or secretly} [6:151], and,
iyf
4And come not near to unlawful sex. Verily, it is a Fdliishah
and an evil way.} [17:32]
In this Ayah (4:22), Allah added,
4and Maqtan}, meaning, offensive. It is a sin itself and causes
the son to hate his father after he marries his wife. It is usual
111 At-Tabari 8:132.
121 At-Tabari 8 :132-134.
424
Tafsir Ibn Kathir
that whoever marries a woman dislikes those who married her
before him. This is one reason why the Mothers of the Faithful
were not allowed for anyone in marriage after the Messenger
They are indeed the Mothers of the Faithful since they married
the Messenger jg, who is like the father to the believers.
Rather, the Prophet’s right is far greater than the right of a
father, and his love comes before each person loving himself,
may Allah’s peace and blessings be on him. ‘Ata’ bin Abi Rabah
said that the Ayah,
iand Maqtan |>, means, Allah will hate him,
it
4attd an evil way$, for those who take this way. Therefore, those
who commit this practice will have committed an act of
reversion from the religion and deserve capital punishment and
confiscation of their property, which will be given to the Muslim
Treasury.
Imam Ahmad and the collectors of Sunan recorded that Al-
Bara’ bin ‘Azib said that his uncle Abu Burdah was sent by
the Messenger of Allah ^ to a man who married his
stepmother to execute him and confiscate his money. 111
|
-jjt
u£ 5-f j 4 4 $
It Uft M3 ^ *3
4> ef j[ JiiH. jS C 'Jj
423. Forbidden to you (for marriage) are: your mothers, your
daughters, your sisters, your father's sisters, your mother's
sisters, your brother's daughters, your sister's daughters, your
foster mothers who suckled you, your foster milk suckling
sisters, your wives' mothers, your stepdaughters under your
11 1 Ahmad 4:290, Abu Dawud 4:609, Tuhfat Al-Ahwadhi 4:598, An-
Nasat in Ai-Kubrd 4 :296, Ibn Majah 2 :869.
Surah 4. Att-Nisd' ( Part-4 )
415
guardianship, bom of your wives unto whom you have gone in
- but there is no sin on you if you have not gone in unto them
(to marry their daughters), - the wives of your sons who
(spring) from your own loins, and two sisters in wedlock at the
same time, except for what has already passed; verily, Allah is
Oft- Forgiving, Most Merciful.}
Degrees of Women Never Eligible for One to Marry
This honorable Ayah is the Ayah that establishes the
degrees of women relatives who are never eligible for one to
marry, because of blood relations, relations established by
suckling or marriage. Ibn Abi Hatim recorded that Ibn ‘Abbas
said, “(Allah said) 1 have prohibited for you seven types of
relatives by blood and seven by marriage.” Ibn ‘Abbas then
recited the Ayah,
i'M'A j$3es £14^
iForbidden to you (for marriage) are: your mothers, your
daughters, your sisters .. ,} ll]
At-Tabari recorded that Ibn ‘Abbas said, “Seven degrees of
blood relation and seven degrees of marriage relation are
prohibited (for marriage).” He then recited the Ayah,
ICj pCj
iForbidden to you (for marriage) are: your mothers, your
daughters, your sisters, your father’s sisters, your mother's
sisters, your brother's daughters, your sister's daughters}
and these are the types prohibited by blood relation. ” |2 '
Allah’s statement,
iYour foster mothers who suckled you, your foster milk
suckling sisters}
111 At-Jabari 8 : 142 .
121 At-Jabari 8:141.
416
Tafsir Ibn Kathir
means, just as your mother who bore you is prohibited for you
in marriage, so is your mother from suckling prohibited for
you.
Al-Bukhari and Muslim recorded that ‘A’ishah, the Mother of
the Faithful, said that the Messenger of Allah jg said,
•iWjJl (* U J ji»
“Suckling prohibits what birth prohibits .»
In another narration reported by Muslim,
“ Suckling establishes prohibited degrees just as blood does . » m
‘Suckling’ that Establishes Prohibition for Marriage
Less than Five incidents of suckling will not establish
prohibition for marriage. In his Sahih, Muslim recorded that
‘A’ishah said, “Among the parts of the Qur’an that were
revealed, is the statement, ‘Ten incidents of suckling
establishes the prohibition (concerning marriage).’ It was later
abrogated with five, and the Messenger of Allah jg died while
this statement was still recited as part of the Qur’an.’” 121
A Hadith that Sahlah bint Suhayl narrated states that the
Messenger of Allah jg ordered her to suckle Salim the freed
slave of Abu Hudhayfah with five.” ,3)
We should assert that the suckling mentioned here must
occur before the age of two, as we stated when we explained
the Ayah in Surat Al-Baqarah,
j\ jiji yj ji/fc lybjt ijj
4 (The mothers) should suckle their children for two whole years,
(that is) for those (parents) wlw desire to complete the tertn of
suckling } (2:233],
^ Fath Al-Bari 9 :43 and Muslim 2 : 1068 .
121 Muslim 2:1075.
* 3 ' Abu Dawud 2 :550.
Surah 4. An-Nisd' ( Part-4 )
417
The Mother-in-Law and Stepdaughter are Prohibited in
Marriage
Allah said next,
^ p
4 Your wives’ mothers, your stcf)daughters under your
guardianship, born of your tuives unto whom you have gone in -
but there is no sin on you if you have not gone in unto them,}
As for the mother of the wife, she becomes prohibited for
marriage for her son-in-law when the marriage is conducted,
whether the son-in-law has sexual relations with her daughter
or not. As for the wife’s daughter, she becomes prohibited for
her stepfather when he has sexual relations with her mother,
after the marriage contract is ratified. If the man divorces the
mother before having sexual relations with her, he is allowed
to marry her daughter. So Allah said;
iYour stepdaughters under your guardianship, borti of your
zoives unto lohom you have gone in - but there is no sin on you
if you have not gone in unto them,}
to marry the stepdaughter.
The Stepdaughter is Prohibited in Marriage Even if She
Was Not Under the Guardianship of Her Stepfather
Allah said,
4 4^
4 . . your stepdaughters under your guardianship,}
The majority of scholars state that the stepdaughter is
prohibited in marriage for her stepfather [who consummated
his marriage to her mother] whether she was under his
guardianship or not. The Two Sahih recorded that Umm
Hablbah said, “O Messenger of Allah! Marry my sister, the
daughter of Abu Sufyan (and in one narration ‘Azzah bint
Abu Sufyan).” He said,
418
Tafsir Ibti Katliir
4 jV i 4*lj>bW wJj * sZ*Jld
cJj jl -0 y <*ihi Owi>o UU : oJli • ^Jj>v» wJLJi> O^i 1 * * 1
ijft 1 oJ \j CJj P !ijlj 4 *Ok_L- l
fc 4 -j y <*JL* Ulj j\ Jjf ur^ v — ^1 *• ^ l* ^ j^k>-
“^ySv'^ 9 "'* ^ J Zf* ir * P
«"Do you like that I do that?" She said, "l would not give you
up for anything, but the best of whom I like to share with me in
that which is righteously good, is my sister." He said, "That is
not allowed for me." She said, "We were told that you want to
marry the daughter of Abu Salamah." He asked, " The daughter
of Umm Salamah?" She said, "Yes." He said, " Even if she
was not my stepdaughter and under my guardianship, she is
still not allowed for me because she is my niece from suckling,
for Thuwaybah suckled me and Abu Salamah. Therefore, do not
offer me to marry your daughters or sisters."® 111 In another
narration from Al-Bukhari,
r
r* ^ v'l 1
vHad I not married Umm Salamah, her daughter would not
have been allowed for me anyway V 21
Consequently, the Messenger jg stated that his marriage to
Umm Salamah was the real reason behind that prohibition.
Meaning of ‘gone in unto them’
The Ayah continues,
4 Sit
4Your wives unto whom you have gone in}, meaning, had sexual
relations with them, according to Ibn ‘Abbas and several
others. 131
Prohibiting the Daughter-in-Law for Marriage
Allah said,
I 1 ' Path Al-Bari 9 :64 and Muslim 2 : 1073 .
121 FathAl-Bdri 9:62.
131 At-Jabari 8:148.
Surah 4. An-Nisa ( Part-4 )
419
CJi
iThe wives of your sons who (spring) from your own loins,}
Therefore, you sire prohibited to marry the wives of your own
sons, but not the wives of your adopted sons, as adoption was
common practice in JdhiUyyah. Allah said,
& a $ & * & <&& ss ft 3:5 ^
4So when Zayd had accomplished his desire from her (i.e.
divorced her), We gave her to you in marriage, so that (in
future) there may be no difficulty to the believers in respect of
(the marriage of) the wives of their adopted sons when the latter
have no desire to keep them (i.e. they had divorced them).}
[33:37]
Ibn Jurayj said, “I asked ‘Ata’ about Allah’s statement,
iThe wives of your sons who (spring) from your own loins,}
He said, “We were told that when the Prophet jg married the
ex-wife of Zayd (who was the Prophet’s adopted son before
Islam prohibited this practice), the idolators in Makkah
criticized him. Allah sent down the Ay at
4 1 I#
iThe wives of your sons who (spring) from your own loins},
ipti) pZTl Cj}
inor has He made your adopted sons your real sons.} [33:4],
and,
ipCj 6s A ^ 'j? £}
iMuhammad is not the father of any of your men}
[33:40], ’” {11
Ibn Abi Hatim recorded that Al-Hasan bin Muhammad said,
“These Ayat are encompassing,
IM
At-Tabari 8 :149.
420
Tafsir Ibn Kathir
4 the wives of
your sons}, and,
iyour wives' mothers}.
This is also the
explanation of Tawus,
Ibrahim, Az-Zuhri
and Makhul. It
means that these two
Aydt encompass
these types of women,
whether the marriage
was consummated or
not, and there is a
consensus on this
ruling.
A Doubt and
Rebuttal
Why is the wife of
one’s son from
suckling prohibited
for him for marriage - that is, if she is no longer married to
his son from suckling - as the majority of scholars state,
although they are not related by blood? The answer is the
Prophet’s statement,
« Suckling prohibits what blood relations prohibit. n* 1 *
The Prohibition of Taking Two Sisters as Rival Wives
Allah said,
3 C -ft ^ &}
hi
Muslim 2 :1072.
Surah 4. An-Nisd' (Part-5)
421
4... and two sisters in wedlock at the same time, except for
what has already passed
The Ayah commands: you are prohibited to take two sisters
as rival wives, or riveil female-servants, except for what had
happened to you during the time of Jahiliyyah, which We have
forgiven and erased. Therefore, no one is allowed to take or
keep two sisters as rival wives, according to the consensus of
the scholars of the Companions, their followers, and the
Imams of old and present. They all stated that taking two
sisters as rival wives is prohibited, and that whoever embraces
Islam while married to two sisters at the same time is given
the choice to keep one of them and divorce the other. Imam
Ahmad recorded that Ad-Dahhak bin Fayruz said that his
father said, “I embraced Islam while married to two sisters at
the same time and the Prophet 3 ^ commanded me to divorce
one of them.” 111
4 :
424. Also (forbidden are) women already married, except those
(slaves) whom your right hands possess. Thus has Allah
ordained for you . All others are lawful, provided you seek them
(with a dowry) from your property, desiring chastity, not
fornication. So with those among them whom you have enjoyed,
give them their required due, but if you agree mutually (to give
more) after the requirement (has been determined), there is no
sin on you. Surely, Allah is Ever All-Knowing, All-Wise. $
Forbidding Women Already Married, Except for Female
Slaves
Allah said,
[ii
Ahmad 4 :232 .
422
Tafsir lbn Kathfr
4 Also (forbidden are) women already married, except those
whom your right hands possess.}
The Ayah means, you are prohibited from marrying women
who are already married,
iexcept those whom your right hands possess}
except those whom you acquire through war, for you are
allowed such women after making sure they are not pregnant.
Imam Ahmad recorded that Abu Said Al-Khudri said, “We
captured some women from the area of Awtas who were
already married, and we disliked having sexual relations with
them because they already had husbands. So, we asked the
Prophet jg about this matter, and this Ayah was revealed,
&& C \ CQl Sj
iAlso (forbidden are) women already married, except those
whom your right hands possess}.
Consequently, we had sexual relations with these women.”* 1 '
This is the wording collected by At-Tirmidhi* 2 * An-Nasa’i,* 3 *
lbn Jarir* 4 * and Muslim in his Sohth.* 5 *
Allah’s statement,
*1 *" fit
Oil k— IX
iThus has Allah ordained for you} means, this prohibition was
ordained for you by Allah. Therefore, adhere to Allah’s Book, do
not transgress His set limits, and adhere to His legislation and
decrees.
The Permission to Many All Other Women
Allah said,
111 Ahmad 3:72
* 2 * Tuhfat Al-Ahwadhi 4 :282
* 3 * An-Nasa’i in Al-Kubra 3 :308
* 4 * At-Tabari 8:153
* 5 ' Muslim 2:1080
Surah 4. An-Nisd' (Part-5)
iAU others are lawful ^ meaning, you are allowed to marry
women other than the prohibited types mentioned here, as ‘Ata’
and others have stated. 1 ' 1 Allah’s statement,
j’.Ct Jf. $}
iprovided you seek them (with a dowry) from your property,
desiring chastity, not fornication, $
meaning, you are allowed to use your money to marry up to
four wives and for (the purchase of) as many female slaves as
you like, all through legal means,
i(desiring) chastity, not fornication .}
Allah’s statement,
(jf-J u»f
4 So zvith those among them whom you have enjoyed, give them
their required due,}
means, to enjoy them sexually, surrender to them their
rightful dowry as compensation. In other Ayat, Allah said,
4And how could you take it (back) while you have gone in unto
each other},
\yC 3 }
4And give to the women (whom you marry) their dowry with a
good heart}, and,
0^5'j CU o' 'jj}
4And it is not lawful for you (men) to take back (from your
wives) any of what (dowry) you gave them}
Prohibiting the Mut‘ah of Marriage
Mujahid stated that,
e .
y-£ z > >.s< c >• >«■*•' *f
in-t *.* Uif
At-Tabari 8 : 172
424
Tafsfr Ibn Kathir
iSo with those among them whom you have enjoyed, give them
their required due,}
was revealed about the Mut'ah marriage. 1 ' 1 A Mut'ah marriage
is a marriage that ends upon a predeterminied date.
In the Two Sahths, it is recorded that the Leader of the
Faithful ‘Ali bin Abi Talib said, “The Messenger of Allah sg
prohibited Mut'ah marriage and eating the meat of
domesticated donkeys on the day of Khaybar (battle).”* 21
In addition, in his Sahth, Muslim recorded that Ar-Rabl‘ bin
Sabrah bin Ma*bad Al-Juhani said that his father said that he
accompanied the Messenger of Allah during the conquest of
Makkah, and that the Prophet *g said,
'fa ji Sil ^ ^l£4iVl J j lid JJii s ils Jl [£\ u«
il< )jj iaL- - jfa i t si 11211 cj 1 !
«iLi
“O people! / allowed you the Mut'ah marriage with women
before. Noiv, Allah has prohibited it until the Day of
Resurrection. Therefore, anyone who has any women in
Mut'ah, let him let them go, and do not take anything from
what you have given them .» |31 Allah’s statement,
{far *3j}
ibut if you agree mutually (to give more) after the requirement
(has been determined), there is no sin on you.} is similar to
His other statement,
fell! i y\lj}
iAnd give to the zoomen their dozory zoith a good heart}.
The meaning of these Ayat is: If you have stipulated a dowry
for her, and she later forfeits it, either totally or partially, then
this bears no harm on you or her in this case. Ibn Jarir said,
“Al-Hadrami said that some men would designate a certain
dowry, but then fall into financial difficulties. Therefore, Allah
111 At-Jabari 8:176
121 Fath Al-Bari 9 :590 , Muslim 2 : 1027 .
131 Muslim 2:1025
Surah 4. An-Nisd' (Part-5)
425
said that there is no harm on you, O people, concerning your
mutual agreement after the requirement (has been
determined).” 111 meaning, if she gives up part of the dowry,
then you men are allowed to accept that. Allah’s statement,
tLic oS* ii'
4 Surely, Allah is Ever All-Knowing, All-Wise is suitable here,
after Allah mentioned these prohibitions.
0% U Ja*> jj pCifJ IjSj oijjlS' Ji
■ i p.< 1 ."A . <* . '> . t~\-! <>**\
0}* \ J XkJaA JJ mA j\C- tyrfbA *J
c£lt ^ ^ .;AS3t ^
4t.ss*£e5 *y* jst ot>
425 . And whoever of you have not the means wherewith to wed
free believing women, they may wed believing girls from among
those whom your right hands possess, and Allah has full
knowledge about your faith, you are one from another. Wed
them with the permission of their own folk (guardians) and give
them their due in a good manner; they should be chaste, not
fornicators, nor promiscuous. And after they have been taken in
wedlock, if they commit Fdliishah, their punishment is half that
for free (unmarried) women . This is for him among you who is
afraid of being harmed in his religion or in his body; but it is
better for you that you practice self-restraint, and Allah is Oft-
Forgiving, Most Merciful.)
Marrying a Female Slave, if One Cannot Marry a Free
Woman
Allah said, those who do not have,
4 the means), financial capability,
4 Wherewith to wed free believing women)
m
At-Tabari 8 :180
426
Tafsir Ibn Kathir
meaning, free faithful, chaste women.
ui <^2i^ c5Cju U
iThey may wed believing girls from among those whom your
right hands possess,}
meaning, they are allowed to wed believing slave girls [1) owned
by the believers.
iand Allah has full knowledge about your faith; you are one
from another .}
Allah knows the true reality and secrets of all things, but
you people know only the apparent things. Allah then said.
iWed them with the permission of their own folk }
indicating that the owner is responsible for the slave girl, and
consequently, she cannot marry without his permission. The
owner is also responsible for his male slave and they cannot
wed without his permission. A Hadith states,
® j i (jjt ^yy^J. lbl>
«Any male slave who marries without permission from his
master, is a fornicator .» |21
When the owner of the female slave is a female, those who
are allowed to give away the free woman in marriage, with her
permission, become responsible for giving away her female
slave in marriage, as well. A Hadith states that
«77ie woman does not give away another woman, or herself in
marriage, for only the adulteress gives herself away in
marriage. » |31
Allah’s statement,
Recently converted captives of war.
121 Abu Dawud 2 :563
Ibn Majah 1 :606
427
Surah 4. An-Nisa ( Part-5 )
iAttd give them their due in a good manner;}
meaning, pay them their dowry with a good heart, and do not
keep any of it, belittling the matter due to the fact that they
are owned slaves. Allah’s statement,
i^cJ^}
ithey should be chaste ^ means, they are honorable women who
do not commit adultery, and this is why Allah said,
4not fornicators} referring to dishonorable women, who do not
refrain from illicit sexual relations with those who ask. Ibn
‘Abbas said that the fornicating women are the whores, who do
not object to having relations with whomever seeks it, while,
u.1 %}
inor promiscuous.} refers to taking boyfriends. 11 ' Similar was
said by Abu Hurayrah, Mujahid, Ash-Shalsi, Ad-Dahhak, ‘Ata’
Al-Khurasani, Yahya bin Abi Kathir, Muqatil bin Hayyan and
As-Suddi.' 2 '
The Slave Girl’s Punishment for Adultery is Half that of
a Free Unmarried Woman
Allah said,
# / j * i «*/ / \
iAnd after they have been taken in wedlock, if they commit
Fdhishah, their punishment is half of that for free (unmarried)
women.}
this is about the slave women who got married, as indicated
by the Ayah;
p£3i»j1 cSlU l! ^*1 J f y d . I j ^ iAf}
iAnd whoever of you have not the means wherewith to wed free
believing women, they may wed believing girls from among
111 At-Tabari 8 : 193
121 At-Jabari 8:194
428
lr ^ zwm
Tafsir Ibn Kathir
AV
8SW3
J" J C, XjjfoSj
^ t iJLi J o^JjT
^ lL-»-j o ^ui ' 5[
ij^op tafe;
\a-j
j^j«^l>l^s=» ^olf^-vaS^ 4jj\ i
sfMW ' *4 Ih '-^-j <4 v J^=<4. j ^ li—ic.
those whom your
right hands
possess ,>
Therefore, since the
honorable Ayah is
about believing slave
girls, then,
il^A %}
}And after they have
been taken in wedlock, }
refers to when they
(believing slave girls)
get married, as Ibn
‘Abbas and others
have said. 11 ' Allah’s
statement,
CfCkMS\ J* U ■ » -*jfe
iUia r
4 their punishment is
half of that for free (un-
married) women. >
indicates that the
type of punishment prescribed here is the one that can be
reduced to half, lashes in this case, not stoning to death, and
Allah knows best. Allah’s statement,
oxji oA
4This is for him among you who is afraid of being harmed in
his religion or in his body;}
indicates that marrying slave girls, providing one satisfies the
required conditions, is for those who fear for their chastity and
find it hard to be patient and refrain from sex. In this difficult
circumstance, one is allowed to marry a slave girl. However, it
is better to refrain from marrying slave girls and to observe
m
At-Tabari 8 :202
Surah 4. An-Nisd' ( Part-5 )
429
patience, for otherwise, the offspring will become slaves to the
girl’s master. Allah said,
< »>.< .t'k
o'jf
ibut it is better for you that you practice self-restraint, and
Allah is Oft-Forgiving, Most Merciful. $
14 tg; pe-g j. pbtiZ P cs 'A &
+ *4 " > ** ✓ A? > >' *>- <' ' \ » t'f'
JLj^ Aji\ « .**->?*■
J* y^_ j' *a'j .r
/ / y. | X ^ ✓ »>y* y /"'i f » I .^1, ./ . ^
^ ,^ v p^o-c- o' ;iv y U-kc.
^26. A//fl/j wishes to make clear (what is lawful and what is
unlawful) to you, and to show you the ways of those before
you, and accept your repentance, and Allah is All-Knower, All-
Wise. $
427. Allah wishes to accept your repentance, but those who
follow their lusts, wish that you (believers) should deviate
tremendously away (from the right path)}
428. Allah wishes to lighten (the burden) for you; and man
was created weak.}
Allah explains to the believers what He has allowed and
prohibited for them in this and other Surahs,
4 And to show you the ways of those before you,}
meaning their righteous ways and how to adhere to the
commandments that He likes and is pleased with.
4and accept your repentance} from sin and error,
41&. 14 %}
4and Allah is All-Knower, All-Wise.}
in His commands, decrees, actions and statements. Allah’s
statement,
4d_Ur. [Pi J
4but those who follow their lusts, wish that you (believers)
should deviate tremendously away from the right path)}
430
Tafsir Ibn Kathir
indicates that the followers of Shaytan among the Jews,
Christians and the adulterous, wish that you would take the
horrendous path of falsehood instead of the truth.
4^ J &
iAllah wishes to lighten (the burden) for you"}
His legislation, orders, what He prohibits and what He
decrees for you. This is why Allah has allowed free men to
marry slave girls under certain conditions, as Mujahid and
others have stated. 1 ' 1
4and man was created weak.}
and this is why it is suitable in his case that the commands
are made easy for him, because of his weakness and
feebleness.
Ibn Abi Hatim recorded that Tawus said that,
gy# &•',}
iand man was created iveak}, “Concerning women”. 121 Wakf said,
“Man’s mind leaves when women are involved.”
^ oi Vi \-fkJ6 v \frX
jli . n lii yj Jf''} 0*
‘ * r Jc — ‘-ii'i Ijt Lj'jjii
4±tL.? &S £ yCk=,
429. O you who believe! Eat not up your property among
yourselves unjustly except it be a trade amongst you, by
mutual consent. And do not kill yourselves (nor kill one
another). Surely, Allah is Most Merciful to you.}
430. And whoever commits that through aggression and
injustice, We shall cast him into the Fire, and that is easy for
Allah.}
431. If you avoid the great sins which you are forbidden to do.
We shall remit from you your (small) sins, and admit you to a
111 At-Jabari 8:215
121 At-Tabari 8:216
Surah 4. An-Nisd' ( Part-5
431
Noble Entrance (i.e. Paradise).}
Prohibiting Unlawfully Barned Money
Allah, the Exalted and Most Honored, prohibits His believing
servants from illegally acquiring each other’s property using
various dishonest methods such as Riba, gambling and other
wicked methods that appear to be legal, but Allah knows that,
in reality, those involved seek to deal in interest.
Ibn Jarir recorded that Ibn ‘Abbas commented on a man
who buys a garment, saying that if he likes it he will keep it,
or he will return it along with an extra Dirham, “This is what
Allah meant, when He said,
Qfc %}
iEat not up your property among yourselves unjustly ."}^
‘Ali bin Abi Talhah reported that Ibn ‘Abbas said, “When
Allah sent down,
V \$x $£>
}0 you who believe! Eat not up your property among
yourselves unjustly}
some Muslims said, ‘Allah has forbidden us from eating up
each other’s property unjustly, and food is our best property.
Therefore, none among us is allowed to eat from anyone else’s
food.’ After that Allah sent down,
iThere is no restriction on the blind} (until the end of the
Ayah). (24:61].’”
Qatadah said similarly. Allah’s statement,
oj?y o*
iexcept it be a trade amongst you, by mutual consent.}
means, do not revert to illegal ways and means to acquire
money. However, there is no harm in commercial transactions
that transpire between the buyer and the seller with mutual
consent, so that money is legally earned from these
in
At-Tabari 8 :217
432
Tafsir Ibn Kathir
transactions. Mujahid said that,
4 except it be a trade amongst you, by mutual consent .$>
means, “By selling and buying, or giving someone a gift.” Ibn
Jarir recorded this statement. 1 11
The Option to Buy or Sell Before Parting, is Part of
‘Mutual Consent’ in Trading
Mutual agreement in various transactions is attained when
both parties have the right to uphold or dissolve the
agreement before they part. In the Two Sahihs, it is recorded
that the Messenger of Allah jg said,
juu judu
'‘The seller and the buyer retain the (right to change their
mind) as long as they have not parted .» 12 ' Al-Bukhari’s
wording for this Hadxth reads,
*1 Tj&i (Jt* JIj lijs
o When two men conduct a transaction, they retain their (right
to change their mind) as long as they have not parted . » |31
Forbidding Murder and Suicide
Allah said,
ip& $2 &
4 And do not kill yourselves.^ by committing Allah’s
prohibitions, falling into sin and eating up each other’s
property unjustly,
iSurely, Allah is Most Merciful to you.$ in what He commanded
you and prohibited you from.
Imam Ahmad recorded that ‘Amr bin Al-‘As said that when
111 At-Jabari 8:221
121 Fath Al-Bari 4 :385 , Muslim 3 : 1 163
131 Fath Al-Bari 4 :390
Surah 4. Ati-Nisa' (Part-5
433
the Prophet jg sent him for the battle of Dhat As-Salasil, “I had
a wet dream during a very cold night and feared that if I
bathed, I would die. So I performed Tayammum (with pure
earth) and led my company in the Dawn prayer. When I went
back to the Messenger of Allah jg, 1 mentioned what had
happened to me and he said,
c-jij JLUvJsL olijff ! jfLZ-
«0 ‘Amr! Have you led your people in prayer while you were
in a state of sexual impurity ?»
I said, ’O Messenger of Allah! I had a wet dream on a very
cold night and feared that if I bathed I would perish, and I
remembered Allah’s statement,
iAnd do not kill yourselves. Surely, Allah is Most Merciful to
you >.
So I performed Tayammum and prayed.’ The Messenger of
Allah sg smiled and did not say anything.” This is the narration
reported by Abu Dawud.
Ibn Marduwyah mentioned this honorable Ayah and then
reported that Abu Hurayrah said that the Messenger of Allah
S& said,
fc f—irT ^ V. <liaj tjj i oJj ^ 4 ji)
1 t ^ < #Jj aI . j IjlUv4
‘ ^ i lif ijIL* ijJu.
8 tjbl lx-j IjiL. ljJl^>
« Whoever kills himself with an iron tool, then his tool will be
in his hand and he will keep stabbing himself with it in the Fire
of Jahannam, forever and ever. Whoever kills himself with
poison, then his poison will be in his hand and he will keep
taking it in the Fire of Jahannam forever and ever. Wlwever
kills himself by throwing himself from a mountain, will keep
falling in the Fire of Jahannam forever and ever .»
This Hadith was also collected in the Two Sahihs. Abu
Qilabah said that Thabit bin Ad-Dahhak said that the
Messenger of Allah sg said,
434
Tafstr Ibn Kathfr
(■ Ji V-'JL* ‘j/j-i-; : ,i*
“W/ioraer Ar/7/s himself with an instrument, will be punished
with it on the Day of Resurrection . »
This Hadith was collected by the Group. This is why Allah
said,
li’jii Jliji JliT J^j}
iAnd whoever commits that through aggression and injustice, ^
meaning, whoever commits what Allah has forbidden for him
transgression and injustice - while knowing that it is forbidden
for him, yet he still dares to commit it,
AWe shall cast him into the Fire,}.
This Ayah carries a stem warning and a truthful promise.
Therefore, every sane person should beware of it, those who
hear the speech with full comprehension.
Minor Sins Will be Pardoned if One Refrains from Major
Sins
Allah said.
4f
Oyj*
&
ilfyou avoid the great sins which you are forbidden to do, We
shall remit from you your (small) sins,}
meaning, if you avoid the major evil deeds that you were
prohibited We will forgive you the minor evil deeds and will
admit you into Paradise. This is why Allah said.
iand admit you to a Noble Entrance (i.e. Paradise).}
There are several Hadlths on the subject of this honorable
Ayah. Imam Ahmad recorded that Salman Al-Farisi said, “The
Prophet sg said to me, ‘Do you know what the day of Al-
Jumu'ah is?’ I said, It is the day during which Allah brought
together the creation of your father (Adam).’ He said.
A J>A' ’4^i ^ U
Surah 4. Ati-Nisa ( Part-5 )
435
t <LUl U <J Sjlls jlS
«/ know what the day of Jumu'ah is. Anyone who takes a bath
and cleans himself as much as he can and then proceeds for the
Friday prayer and remains quiet until the Imam finishes the
prayer, all his sins in between the present and the next Friday
will be forgiven, as long as major sins were avoided . »”
Al-Bukhari recorded similar wording from Salman Al-Farisi.
The Seven Destructive Sins
What are the Seven Destructive Sins?
In the Two Sahihs, it is recorded that Abu Hurayrah said
that the Messenger of Allah said,
« Avoid the seven great destructive sins.®
The people inquired, ’O Allah’s Messenger! What are they?’
He said.
o ji j j i p ,:„H Jli
“To join others in worship along with Allah, to kill the life
which Allah has forbidden except for a just cause, magic, to
consume Riba, to consume an orphan's wealth, to turn aioay
from the enemy and flee from the battlefield when the battle
begins, and to accuse chaste women, who never even think of
anything that would tarnish their chastity and are good
believers, n 1 ' 1
Another Hadith that mentions False Witness
Imam Ahmad recorded that Anas bin Malik said, “The
Messenger of Allah jg mentioned the major sins, or was asked
about the major sins. He said,
•jiuiijii j&j ijuL
Fath Al-Bari 5 :462 , Muslim 1 :92
437
Surah 4. An-Nisa' ( Part-5 )
“To make a rival for Allah while He Alone created yo«.»
I said, Then?’ He said,
^ iljJj 01®
“ To kill your offspring far fear that he might share your food
with you J
I said, Then?’ He said,
«i5jU- iLii- 01*
•To commit adultery with your neighbor’s wife V 1 * He then
recited,
4 >-'* ^ v u&j}
iAnd those who invoke not any other god along with Allah},
until,
* vi }
iExcept those who repent}
Another Hadith from 'Abdullah bin ‘Amr
Imam Ahmad recorded that ‘Abdullah bin ‘Amr said that the
Prophet said,
- duJi j-i j\
ijiu ili^i ’js\i
11 The greatest sins are: To join others in worship with Allah, to
be undutiful to one's parents - or to take a life » Shubah was
uncertain of which one - «and the false oatl Recorded
by Al-Bukhari, At-Tirmidhi, and An-Nasai.
Another Hadith by 'Abdullah bin 'Amr about Causing
one’s Parents to be Cursed
‘Abdullah bin ‘Amr said that the Messenger of Allah sfe said,
•jJjJij oi fs\ ly. op
FathAl-Bari 8:350, Muslim 1 :90
Al-Bukhari 6675, Tuhf at At- Ahwadhi 3021 and An-Nasal 8 :63
438
Tafsir Ibti Kathir
v Among the worst of the major sins is for a man to curse his
own parents .»
They said, “How can one curse his own parents?” He said,
dJJj »;d d jfp i
“One curses another man's father, and that man curses his
father in retaliation, or he curses someone's mother and that
man curses his mother . »
This is the wording of Muslim. 111 At-Tirmidhi said, “Sahih."
It is recorded in the Sahih that the Messenger of Allah jg said,
« Cursing a Muslim is a sin and fighting him is Kufr .» |21
*A.._ y4 j jy-yi »> ,a* u ^ v* v ^ ^
4. r .’ . tC-lc *. <ii os— 4*^*
432. And wish not for the things in which Allah has made
some of you to excel others. For men there is reward for what
they have earned, (and likezvise) for ivomen there is reward for
what they have earned, and ask Allah of His bounty. Surely,
Allah is Ever All-Knower of everything >
Do Not Wish for the Things Which Allah has Made Some
Others to Excel In
Imam Ahmad recorded that Umm Salamah said, “O
Messenger of Allah! Men go to battle, but we do not go to
battle, and we earn one-half of the inheritance (that men get).”
Allah sent down,
iAnd wish not for the things in which Allah has made some of
you to excel others ^. 131
At-Tirmidhi also recorded this Hadith J 41 Allah’s statement,
1 1 1 Muslim no . 90
121 Al-Bukhari : 5973, Muslim : 64
131 Ahmad 6 :322
141 Tuhfat Al-Ahwadhi 8 :375 , 377
Surah 4. An-Nisa' ( Part-5 )
439
**■
J£»>
4For mett there is reward for what they have earned, (and
likewise) for women there is reiuard for what they have earned, £
indicates, according to Ibn Jarir, that each person will earn
his wages for his works, a reward if his deeds are good, and
punishment if his deeds are evil.
It was also reported that this Ayah is talking about
inheritance, indicating the fact that each person will get his
due share of the inheritance, as Al-Walibi* 11 reported from Ibn
‘Abbas. Allah then directed the servants to what benefits them,
ot Vi'
iand ask Allah of His Bounty. ^Therefore, the Ayah states, “Do
not wish for what other people were endowed with over you, for
this is a decision that will come to pass, and wishing does not
change its decree. However, ask Me of My favor and I will grant
it to you, for I Am Most Generous and Most Giving.” Allah then
said,
iSurely, Allah is Ever All-Knower of everything .}
meaning, Allah knows who deserves this life, and so He gives
him riches, and whoever deserves poverty, He makes him poor.
He also knows who deserves the Hereafter, and He directs him
to perform the deeds that will help him to be sucessful in it, and
whoever deserves failure, He prevents him from achieving
righteousness and what leads to it. Hence, Allah said,
iZr ft '-if
iSurely, Allah is Ever All-Knower of every thing} .
I Ooix- .jOii'S 'iSj'jiV'j Jljj ^
433. And to everyone, We have appointed Mawali of that left
by parents and relatives. To those also with whom you have
111 ‘Ali bin Abi Jalhah .
440
Tafsir Ibn Kathir
made a pledge (brotherhood), give them their due portion (by
wills). Truly, Allah is Ever a Witness over all things.}
Ibn ‘Abbas, Mujahid, Said bin Jubayr, Abu Salih, Qatadah,
Zayd bin Aslam, As-Suddi, Ad-Dahhak, Muqatil bin Hayyan,
and others said that Allah’s statement,
iAnd to everyone, We have appointed Mawali}
means, “Heirs.”* 1 * Ibn ‘Abbas was also reported to have said
that Mawali refers to relatives. Ibn Jarir commented, “The
Arabs call the cousin a Mawla."
Ibn Jarir continued, “Allah’s statement,
iof that (property) left by parents and relatives .}
means, from what he inherited from his parents and family
members. Therefore, the meaning of the Ayah becomes: To all
of you, O people, We appointed relatives (such as children)
who will later inherit what you inherited from your own
parents and relatives.” Allah’s statement,
T p n l ri?
4To those also with whom you have made a pledge
(brotherhood), give them their due portion .}
means, “Those with whom you have a pledge of brotherhood,
give them their share of inheritance, thus fulfilling the ratified
pledges that you gave them. Allah has witnessed all of you
when you gave these pledges and promises.” This practice was
followed in the beginning of Islam, but was later on abrogated
when Muslims were commanded to fulfill the pledges
(brotherhood) they had already given, but to refrain from
making any new pledges after that.
Al-Bukhari recorded that Ibn ‘Abbas said,
4 And to everyone, We have appointed Mawali } “meaning, heirs;
m
At-Jabari 8 :270-271
Surah 4. An-Nisd’ (Part-5) 441
4 To those also with
whom you have made a
pledge (brotherhood )$
When the emigrants
came to Al-Madinah,
the emigrant would
inherit from the
Ansari, while the
latter’s relatives
would not inherit
from him because of
the bond of
brotherhood which
the Prophet 3S
established between
them (the emigrants
and the Ansar). When
the verse,
4 And to everyone We
have appointed Mawdli^
was revealed, it
cancelled (the pledge of brotherhood regarding inheritance).”
Then he said, “The verse,
aagis&s
At
iSStga
s- » < . . ^ } - '
<14
t •<> > > ✓>-(.< s'*'.#
< >>\" < A< -tf I s * 4 -r As*.*'.'
ij[ jj 1 EJ ' J 2 Cjtf <1)1^=
.-T tfe'-.'
*i</ / . t. a
- .>1.". .>, >s.\ * -i' -• ?'
X ( , p-ayli* p<-=i ■ »l >->Aac- o-jH
4To those also with whom you have made a pledge
(brotherhood), give them their due portion. $
remained valid for cases of co-operation and mutual advice,
while the matter of inheritance was excluded and it became
permissible to assign something in one’s will to the person
who had the right of inheriting before.”* 11
m
Fath. Al-Bari 8 :96
442
Tafsir Ibn Kathir
&& && & & iii tL ^4 liji i^l5 **£1
O^ 6 b** $ 0j» l^j^j 4
Si
434. Men are the protectors and maintainers of women, because
Allah has made one of them to excel the other, and because they
spend (to support them) from their means. Therefore the
righteous women are Qanitat, and guard in the husband's
absence what Allah orders them to guard. As to those women
on whose part you see ill conduct, admonish them, and
abandon them in their beds, and beat them, but if they return
to obedience, do not seek a means against them. Surely, Allah
is Ever Most High, Most Create
Allah said,
if $
iMen are the protectors and maintainers of women,}
meaning, the man is responsible for the woman, and he is her
maintainer, caretaker and leader who disciplines her if she
deviates.
4 because Allah has made one of them to excel the other,}
meaning, because men excel over women and are better than
them for certain tasks. This is why prophethood was exclusive
of men, as well as other important positions of leadership. The
Prophet said,
pp tjJ J fji £4^ jJ»
« People who appoint a woman to be their leader, will never
achieve success .»
Al-Bukhari recorded this Hadlth) 1] Such is the case with
appointing women as judges or on other positions of leadership.
oi 14-*^
iand because they spend from their means.} meaning the dowry,
111 FathAl-B&ri 7:732
Surah 4. An-Nisd' ( Part-5 )
443
expenditures and various expenses that Allah ordained in His
Book and the Sunnah of His Messenger for men to spend on
women. For these reasons it is suitable that he is appointed her
maintainer, just as Allah said,
4 lr&
4But men have a degree (of responsibility) over them}.
Qualities of the Righteous Wife
Allah said,
^Therefore, the righteous} women,
4l±s}
4are Qanitdt}, obedient to their husbands, as Ibn ‘Abbas and
others stated. 111
iand guard in the husband's absence}
As-Suddi and others said that it means she protects her
honor and her husband’s property when he is absent, and
Allah’s statement,
izvhat Allah orders them to guard.
means, the protected [husband] is the one whom Allah
protects.* 21 Ibn Jarir recorded that Abu Hurayrah said that
the Messenger of Allah jg said,
lil_) tklke-lM lij tLldl
«77ie best women is she who when you look at her, she pleases
you, when you command her she obeys you, and when you are
absent, she protects her honor and your property . »
Then, the Messenger of Allah jg recited the Ayah,
111 At-Tabari 8 : 294
121 At-Tabari 8 :295
444
Tafsir Ibtt Kathir
iMett are the protectors and maintainers of women,}
until its end. 111
Imam Ahmad recorded that ‘Abdur-Rahman bin ’Awf said
that the Messenger of Allah jg said,
. L cJif >-j
■ 3 1 VU l oju? Ijl*
V 1 IjiSil Irf S4J> Jj
a// f/ie woman prayed her five daily prayers, fasted her month,
protected her chastity and obeyed her husband, she will be told,
’Enter Paradise from any of its doors you iyis/i.'»* 21
Dealing with the Wife’s Ill-Conduct
Allah said,
4 As to those women on whose part you see ill conduct ,}
meaning, the woman from whom you see ill conduct with her
husband, such as when she acts as if she is above her
husband, disobeys him, ignores him, dislikes him, and so
forth. When these signs appear in a woman, her husband
should advise her and remind her of Allah’s torment if she
disobeys him. Indeed, Allah ordered the wife to obey her
husband and prohibited her from disobeying him, because of
the enormity of his rights and all that he does for her. The
Messenger of Allah jg said,
I JaP If* u? A>.*-J jl I^T C.'S 'fit
aljj’IZ. fii-
• If I were to command anyone to prostrate before anyone, I
would have commanded the wife to prostrate before her
husband, because of the enormity of his right upon her. » 131
Al-Bukhari recorded that Abu Hurayrah said that the
Messenger of Allah j*g said,
,li At-Tabari 8 :295
^ Ahmad 1 : 191
131 Tuhfat Al-Ahwadhi 4 :323
Surah 4. An-Nisd' (Part-5)
445
i&'iUi c*ii cjU Kivj ui iii»
«// the man asks his wife to come to his bed and she declines,
the angels zoill keep cursing her until the morning .» ,1J
Muslim recorded it with the wording,
■ ■ A ■ ^ l CjL IjJ®
«// the wife goes to sleep while ignoring her husband's bed, the
angels will keep cursing her until the morning ,^ 2 \
This is why Allah said,
Jb}
4As to those women on whose part you see ill conduct, admonish
them (first)}.
Allah’s statement,
ig&z i* 4
abandon them in their beds,} ‘Ali bin Abi Talhah reported that
Ibn ‘Abbas said “The abandonment refers to not having
intercourse with her, to lie on her bed with his back to her.” 131
Several others said similarly. As-Suddi, Ad-Dahhak, ‘Ikrimah,
and Ibn ‘Abbas, in another narration, added, “Not to speak with
her or talk to her.”* 4 l The Sunan and Musnad compilers
recorded that Mu'awiyah bin Haydah Al-Qushayri said, “O
Allah’s Messenger! What is the right that the wife of one of us
has on him?” The Prophet gf, said.
I lil iO-Ljt lij Mb
«odi
«To feed her when you eat, cloth her when you buy clothes for
yourself, refrain from striking her face or cursing her, and to
not abandon her, except in the housed Allah’s statement,
111 Fath Al-Bari 9 :205
|2 > Muslim 2:1059
131 At-Jabari 8 :302
141 At-Tabari 8 :302-304
151 Abu Dftwud 2 :606, An-Nasal in Al-Kubra 5 :375, Ibn Majah 1 :593,
Ahmad 5 :3
446
Tafsfr Ibti Kalhir
ibeat them} means, if advice and ignoring her in the bed do not
produce the desired results, you are allowed to discipline the
wife, without severe beating. Muslim recorded that Jabir said
that during the Farewell Hajj, the Prophet sg said;
^ J ‘dl ji- ^ <iil
* >•*. • .<» i > > p , },.J » / *
“Fear Allah regarding women, for they are your assistants. You
have the right on them that they do not allow any person whom
you dislike to step on your mat. Hoioever, if they do that, you
are allowed to discipline them lightly. They have a right on you
that you provide them with their provision and clothes, in a
reasonable manner .»•**
Ibn ‘Abbas and several others said that the Ayah refers to a
beating that is not violent. 121 Al-Hasan Al-Basri said that it
means, a beating that is not severe. 131
When the Wife Obeys Her Husband, Means of Annoyance
Against Her are Prohibited
Allah said,
ibut if they return to obedience, seek not against them means
(of annoyance) ,}
meaning, when the wife obeys her husband in all that Allah
has allowed, then no means of annoyance from the husband
are allowed against his wife. Therefore, in this case, the
husband does not have the right to beat her or shun her bed.
Allah’s statement,
111 Muslim 8 :886
121 At-Jabari 8 :314
131 At-Tabari 8:316
447
Surah 4. An-Nisd' ( Part-5 )
iSurely, Allah is Ever Most High, Most Great. > reminds men that
if they transgress against their wives without justification, then
Allah, the Ever Most High, Most Great, is their Protector, and
He will exert revenge on those who transgress against their
wives and deal with them unjustly.
435 . If you fear a breach between the tzuo, appoint (two)
arbitrators, one from his family and the other from tier’s; if they
both wish for peace, Allfih will cause their reconciliation . Indeed
Allah is Ever All-Knower, Well-Acquainted with all things
Appointing Two Arbitrators When the Possibility of
Estrangement Between Husband and Wife Occurs
Allah first mentioned the case of rebellion on the part of the
wife. He then mentioned the case of estrangement and
alienation between the two spouses. Allah said.
a; tSS-j [f, Ij LuU CjJl tg
ilf you fear a breach between the hoo, appoint (two)
arbitrators, one from his family >.
The Fuqaha’ (scholars of Fiqh) say that when estrangement
occurs between the husband and wife, the judge refers them
to a trusted person who examines their case in order to stop
any wrongs commited between them. If the matter continues
or worsens, the judge sends a trustworthy person from the
woman’s family and a trustworthy person from the man’s
family to meet with them and examine their case to determine
whether it is best for them to part or to remain together. Allah
gives preference to staying together, and this is why Allah
said.
iif they both wish for peace, Allah will cause their
reconciliation
‘Ali bin Abi Talhah reported that Ibn ‘Abbas said, “Allah
commands that a righteous man from the husband’s side of
the family and the wife’s side of the family are appointed, so
4 48
Tafsir Ibn Kathir
that they find out who among the spouses is in the wrong. If
the man is in the wrong, they prevent him from his wife, and
he pays some restitution. If the wife is in the wrong, she
remains with her husband, and he does not pay any
restitution. If the arbitrators decide that the marriage should
remain intact or be dissolved, then their decision is upheld. If
they decide that the marriage remains intact, but one of the
spouses disagrees while the other agrees, and one of them
dies, then the one who agreed inherits from the other, while
the spouse who did not agree does not inherit from the spouse
who agreed.” This was collected by Ibn Abi Hatim and Ibn
Jarir.* 1 *
Shaykh Abu TJmar bin ‘Abdul-Barr said, “The scholars agree
that when the two arbitrators disagree, then the opinion that
dissolves the marriage will not be adopted. They also agree
that the decision of the arbitrators is binding, even if the two
spouses did not appoint them as agents. This is the case if it
is decided that they should stay together, but they disagree
whether it is binding or not when they decide for separation.”
■Then he mentioned that the majority holds the view that the
decision is still binding, even if they did not appoint them to
make any decision.
v 4^-^' •si j'i'j
436. Worship Allah and join none with Him in worship, and
do good to parents, kinsfolk, orphans, the poor, the neighbor
who is near of kin, the neighbor who is a stranger, the
companion by your side, the wayfarer (you meet), and those
(slaves) whom your right hands possess. Verily, Allah does not
like such as are proud and boastful
The Order to Worship Allah Alone and to Be Dutiful to
Parents
Allah orders that He be worshipped Alone without partners,
m
At-Tabari 8 :325
Surah 4. An-Nisd' ( Part-5 )
449
because He Alone is the Creator and Sustainer Who sends His
favors and bounties on His creation in all situations and
instances. Therefore He deserves to be singled out, without
associating anything or anyone from His creation with Him in
worship. Indeed, the Prophet jg said to Mu'adh,
4il ^ U
“Do you know what Allah's right on His servants is?»
Mu'adh replied, “Allah and His Messenger know better.” He
said,
“lip -u {JjSi %
“ That they should worship Him and should not ivorship any
others with Him . »
The Prophet then said,
'i ji Ijj 4)1 { Jj. U
“Do you know what the right of the servants on Allah is if they
do this? He should not punish themM 1 ^
Allah then commands the servants to be dutiful to their
parents, for Allah made parents the reason for the servants to
come to existence, after they did not exist. Allah joins the
order to worship Him with being dutiful to parents in many
places. For example, He said,
iA&j J
4give tlumks to Me and to your parents}, and.
4And your Lord has decreed that you worship none but Him.
And that you be dutiful to your parents}.
After Allah ordained being dutiful to parents, He ordained
kind treatment of relatives, males and females. A Hadith
states,
J' _ ^ t ^ j,
j-SLLJI n .V^i u
“ Charity given to the poor is Sadaqah, while charity given to
m
Fath Al-Bari 13 :359
450
Tafsir Ibn Kathir
relatives is both Sadaqah and Sildh (keeping the relations ). »***
Allah then said,
Aorphans}, because they lost their caretakers who would spend
on them. So Allah commands that the orphans be treated with
kindness and compassion. Allah then said,
AAl-Masakin (the poor)} who have various needs and cannot find
what sustains these needs. Therefore, Allah commands they
should be helped in acquiring their needs in a sufficient
manner that will end their inadequacy. We will further
elaborate on the matter of the destitute and the poor in Surah
Bara’h (9:60).
The Right of the Neighbor
Allah said,
Athe neighbor who is near of kin, the neighbor who is a
stranger}
‘Ali bin Abi Talhah said that Ibn ‘Abbas said that,
44J--»S' <£> jii'j }
Athe neighbor who is near of kin} means, “The neighbor who is
also a relative”* 2 ! , while,
AA$ AX¥
AThe neighbor who is a stranger} means, “Who is not a
relative.”* 31 It was also reported that Tkrimah, Mujahid,
Maymun bin Mihran, Ad-Dahhak, Zayd bin Aslam, Muqatil bin
Hayyan and Qatadah said similarly.* 41 Mujahid was also
reported to have said that Allah’s statement,
111 Tuhfat Al-Ahwadhi 3 :324
* 2 * At-Jabari 8 :335
* 3 * At-Jabari 8 :338
* 4 * At-Tabari 8 :335-336
Surah 4. An-Nisa' ( Part-5 )
451
4 ^
4 the neighbor who is a stranger > means, “The companion during
travel.”' 11 There are many Hadiths that command kind
treatment to the neighbors, and we will mention some of them
here with Allah’s help.
The First Hadith
Imam Ahmad recorded that ‘Abdullah bin Umar said that
the Messenger of Allah jg said,
® Aj j y — ■ Aj I
“fibril kept reminding of the neighbor's right, until I thought
that he was going to give him a share of tlte inheritance .»' 2 '
The Two SahOis recorded this HadithP '
The Second Hadith
Imam Ahmad recorded that ‘Abdullah bin ‘Amr said that the
Messenger of Allah jg said,
Jzrfy. J ijyr JljUn
fibril kept reminding me of the neighbor's right, until I
thought he was going to appoint a share of the inheritance for
him, i)' 4 '
Abu Dawud and At-Tirmidhi recorded this Hadith, which At-
Tirmidhi said was “ Hasan Gharib through this route. ” ,s|
The Third Hadith
Imam Ahmad recorded that ‘Abdullah bin ‘Amr bin Al-‘As
said that the Prophet jg said,
«The best companions according to Allah are those who are the
best with their friends, and the best neighbors according to
111 At-Tabari 8:341
121 Ahmad 2 :85
' 3| Fath Al-Bari 10:455, Muslim 4:2025
,4) Ahmad 2:160
151 Abu Dawud 5:357, Tuhfat Al-Ahwadhi 6 :72-73
Surah 4. An-Nisa' (Part-5
453
“To kill your offspring for fear that he might share your food
with you . » I said, Then?’ He said,
*J— X>- ob
“To commit adultery with your neighbor's wife, d”* 1 '
The Fifth Hadith
Imam Ahmad recorded that ‘A’ishah asked the Messenger of
Allah, “I have two neighbors, so whom among them should I
give my gift?” He said,
“ The neighbor whose door is the closest to you.* Al-Bukhari
narrated this Hadith ,a|
We will elaborate on this subject in the Tafsir of Surah
Bard’h, Allah willing and upon Him we depend.
Being Kind to Slaves and Servants
Allah said,
iand those (slaves) whom your right hands possess,}
this is an order to be kind to them because they are weak,
being held as captives by others.
An authentic Hadith records that during the illness that
preceded his death, the Messenger of Allah jg continued
advising his Ummah :
oill. Uj s^UJU
“ (Protect) the prayer, (protect) the prayer, and (those slaves)
whom your hands possess.* 131 He was repeating it until his
tongue was still.
Imam Ahmad recorded that Al-Miqdam bin Ma’dykarib said
that the Messenger of Allah jgg said,
til] iijJ j llj t HjlSp »ll] Uj . .•‘ll. i U*
11 1 Fath Al-Bari 8 :350 , MusUm 1 :90
^ Ahmad 6:175, Al-Bukhari 6020
An-Nasal in Al-Kubra 4 :258
454
Tafsir Ibn Kathir
Qiixj? til] jft *>!- ■> « ul U J i4*Jlu> till J j . " * « uf
“HTiflf i/om /eed yourself is a Sadaqah (charity) for you, what
you feed your children is Sadaqah far you, what you feed your
wife is Sadaqah far you and what you feed your servant is
Sadaqah for i/ow.s' 11
An-Nasa’i recorded this Ifadith which has an authentic
chain of narration, all the thanks are due to Allah.
‘Abdullah bin ‘Amr said to a caretaker of his, “Did you give
the slaves their food yet?” He said, “No.” Ibn ‘Amr said, “Go
and give it to them, for the Messenger of Allah jS said,
■i
jt t*jl *
“If is enough sin far someone to prevent whomever he is
responsible for from getting their food . Muslim recorded
this Hadith . [31
Abu Hurayrah narrated that the Prophet sg said,
•j-K u nj juJi ^ Jik ij xcys’j ilui Jjiiaj®
«77ie slave has the right to have food, clothing and to only be
required to perform what he can bear of workj Muslim also
recorded this Hadith . |41
Abu Hurayrah narrated that the Prophet jg said,
J I — J \ J LJj ijli l<ulaiaj lj|D
J ,! j iili - jl ll£ 1
uWhett your servant brings meals to one of you, if he does not
let him sit and share the meal, then he should at least give him
a mouthful or two mouthfuls of that meal or a meal or two, for
he has prepared if.» |S| This is the wording collected by Al-
Bukhari.
Allah Does Not Like the Arrogant
Allah said,
IM Ahmad 4:131
121 An-Nasa’i in Al-Kubra 5 :376
131 Muslim 2 :692
141 Muslim 3:1284
|S| Fath Al-Bari 5:214, Muslim 3 : 1284
455
ot£==> £ 4^. Y Saf 6^
i Verily, Allah does not
like such as are proud
and boastful. $
meaning, one who is
proud and arrogant,
insolent and boasts
to others. He thinks
that he is better than
other people, thus
thinking high of
himself, even though
he is insignificant to
Allah and hated by
people. Mujahid said
that Allah’s
statement,
-5 'if
lei-
iVcrily, Allah does not
like such as are proud ^
means arrogant, while,
iboastfufy means boasting about what he has, while he does
not thank Allah.* 1 * This Ayah indicates that such a person
boasts with people about the bounty that Allah has given him,
but he is actually ungrateful to Allah for this bounty.
Ibn Jarir recorded that ‘Abdullah bin Waqid Abu Raja’ Al-
Harawi said, “You will find that those who are mean are also
proud and boasting. He then recited,
iand those (slaves) whom your right hands possess, $
m
Surah 4. An-Nisa ( Part-5 )
J
rmm Ae mm
Oc
4ijJ ctlj oi J »
5^* L A-r' 1 * 1
At-Tabari 8 :350
You will find that he who is undutiful (to parents) is also
arrogant, and deprived. He then recited,
1 >£*■ ‘fa jfay
4And dutiful to my mother, and made me not arrogant,
deprived ty
Once a man asked the Prophet, “O Messenger of Allah,
advise me.’ The Prophet jfe said,
*<Livdl >-~>J Y 2tl o\j 4aL»mJI fa jljVj Jllil ijij'ijl Jlli)} did!"
“Avoid lengthening the dress (below the ankles), far this
practice is from arrogance. Verily, Allah does not like
arrogance .s” 11 *
•ii-*** OJ 0>*^SO) . "'"j-LUl o
Yj o;^' jijtj . ClJit tjcf-lj
i*-*'* jl fafr *jl*j rK faj ♦*— j faj i) ,^3
ii? jSj ijjl j-p'jj li* 'jiilfj J «it
437. 77iose who are stingy and encourage people to be stingy
and hide what Allah has bestoived upon than of His bounties.
And We have prepared far the disbelievers a disgraceful
torment ty
438. And (also) those who spend of their wealth to be seen of
men, and believe not in Allah and the Last Day, and whoever
takes Shay tan as an intonate; then what a dreadful intimate he
hasty
439 . And what loss have they if they had believed in Allah and
in the Last Day, and they spend out of what Allah has given
them for sustenamce? And Allah is Ever All-Knorwer of themty
The Censure of Stingy Behavior
Allah chastises the stingy behavior of those who refuse to
spend their money for what Allah ordered them, such as being
kind to parents and compassionate to relatives, orphans, the
poor, the relative who is also a neighbor, the companion
Ahmad 5 :64
Surah 4. An-Nisd' (Part-5)
457
during travel, the needy wayfarer, the slaves and servants.
Such people do not give Allah’s right from their wealth, and
they assist in the spread of stingy behavior. The Messenger of
Allah said,
‘jiy!' *•*
disease is more serious than being stingy?* 11 * He also
said,
« Beware of being stingy , for it destroyed those who were before
you, as it encouraged them to cut their relations and they did,
and it encouraged them to commit sin and they did.*™
Allah said,
Ji •iii ^ 0 j r^=*f)}
iand hide what Allah has bestowed upon them of His
bounties,}
Therefore, the miser is ungrateful for Allah’s favor, for its
effect does not appear on him, whether in his food, clothes or
what he gives. Similarly, Allah said,
M -if k¥
iVerily, man is ungrateful to his Lord. And to that he bears
witness .}
by his manners and conduct,
js£' ^’3^
4And verily, he is violetit in the love of wealth.} Allah said,
ui '1*1 Vi
hide what Allah has bestowed upon than of His
bounties}
and this is why He threatened them,
Al-Adab Al-Mufrad 83
Abu Dawud 2 :324
459
Surah 4. An-Nisa' ( Part-5 )
generous.' And it was said..."*
meaning you acquired your reward in the life, and this is
indeed what you sought with your action. 111 This is why Allah
said,
iand believe not in Allah and the Last Day,)
meaning, it is Shaytan who lured them to commit this evil
action, instead of performing the good deed as it should be
performed. Shaytan encouraged, excited and lured them by
making the evil appear good,
iCJ & i
4 And whoever takes Shaytan as an intimate; then what a
dreadful intimate he has!)
Allah then said,
'ydj jfh i'yf'i i&i j* \i\Z$)
4And what loss have they if they had believed in Allah and in
the Last Day, and they spend out of what Allah has given them
for sustenance?)
This Ayah means, what harm would it cause them if they
believe in Allah, go on the righteous path, replace showing off
with sincerity, have faith in Allah, and await His promise in
the Hereafter, for those who do good and spend what He has
given them on what He likes and is pleased with.
Allah’s statement:
i\i ^ a &)
4And Allah is Ever All-Knower of them.)
means, He has perfect knowledge of their intentions, whether
good or evil. Indeed, Allah knows those who deserve success,
and He grants them success and guidance, directing them to
perform righteous actions that will earn them His pleasure. He
also knows those who deserve failure and expulsion from His
great mercy, which amounts to utter failure in this life and the
Hereafter for them, we seek refuge in Allah from this evil end.
(il
An-Nasfil 6 :24
Surah 4. An-Nisd' ( Part-5 )
461
The Two Sahihs recorded the long Hadith about the
intercession that Abu Said Al-Khudri narrated, and in which
the Messenger of Allah said,
•j&' Is.
« Allah then says, "Go back, and take out of the Fire everyone
in ivhose heart you find the weight of a mustard seed of faith"*
In another narration, Allah says,
j* ‘yrj>-^ ijUJ ja Sji JliL
«i uU
u "Whosoever had the least, least, least speck of faith, take him
out of the Fire," and they will take out many people .»
Abu Said then said, “Read, if you will,
iyfi 3 u£.
iSurely! Allah wrongs not even of the weight of a speck of
dust}.’*"
Will Punishment be Diminished for the Disbelievers?
Said bin Jubayr commented about Allah’s statement,
i&i&l sit'
ibut if there is any good (done), Fie doubles it,$
“As for the disbeliever, his punishment will be lessened for
him on the Day of Resurrection, but he will never depart the
Fire.” He used as evidence the authentic Hadith in which Al-
‘Abbas said, “O Messenger of Allah! Your uncle Abu Talib used
to protect and support you, did you benefit him at all?” The
Messenger jgr said,
^jA iljjJl obsj * Cl l ^jA ( y jfi. *
« Yes. He is in a shallow area in Hell-fire, and were it not for
me, he would have been in the deepest depths of the Fire. » |21
1,1 Fath Al-Bari 13:413, Muslim 1 : 167
* 2 * Al-Bukhari nos . 3883 , 6208 and Muslim no . 209
Surah 4. An-Nisa' ( Part-5 )
463
will tklilf <u l jl»
« Allah rewards the good deed with a million deeds.* Abu
Hurayrah said, “By Allah! I heard the Messenger of Allah
5g saying,
JL tSypi 3)1 jj*
« Allah rewards the good deed with two million deeds.* He then
recited this Ayah,
j.K a
4But little is the enjoyment of the life of this world as compared
to the Hereafter
Our Prophet ^ will be a Witness Against, or For his
Ummah on the Day of Resurrection, When the
Disbelievers Will Wish for Death
Allah said,
^ $ $ «
lil
4How (will it be) then, when We bring from each nation a
witness and We bring you (O Mulxammad) as a witness against
these people ?)
Allah describes the horrors, hardships and difficulties of the
Day of Resurrection, saying, how would it be on that Day
when there will be a witness from every nation, meaning the
Prophets, just as Allah said;
Q-J
4And the earth will shine with the light of its Lord, and the
Book will be placed (open) ; and the Prophets and the witnesses
will be brought forward), and,
4And (remember) the Day when We shall raise up from every
nation a witness against them from amongst themselves).
Al-Bukhari recorded that ‘Abdullah bin Mas'Ud said, “The
I 1 ' Ahmad no. 7932.
464
Tafsir Ibti Kathir
Messenger of Allah said to me, ‘Recite to me.’ I said, ‘O
Messenger of Allah! Should I recite (the Qur’an) to you, while it
was revealed to you?’ He said, “Yes, for I like to hear it from
other people.’ I recited Surat An-Nisa’ until I reached this Ayah,
fifin'-
^ (f Cri
'M
4 How (will it be) then, when 1 Ne bring from each nation a
witness and We bring you (O Muhammad) as a witness against
these people?}
He then said, ‘Stop now.’ I found that his eyes were
tearful.”* 1 ^ Allah’s statement,
<3li by&, Yj jtjt iSyZ j! iy X^yfr)
mu-
40n that day those who disbelieved and disobeyed the
Messenger will wish that they were buried in the earth, but
they will never be able to hide a single fact from Allah. $
means, they will wish that the earth would open up and
swallow them because of the horror of the gathering place and
the disgrace, dishonor and humiliation they will suffer on that
Day. This is similar to Allah’s statement,
X Cwju t, >JY
4The Day when man will see that (the deeds) which his hands
have sent forth}
Allah then said,
4^ & OjSfc $}
ibut they will never be able to hide a single fact from Allah.}
indicating that they will admit to everything they did and will
not hide any of it.
‘Abdur-Razzaq recorded that Said bin Jubayr said, “A man
came to Ibn ‘Abbas and said to him, There are things that
confuse me in the Qur’an.’ Ibn ‘Abbas said, What things do
you have doubts about in the Qur’an?’ He said, *Not doubts,
but rather confusing things.’ Ibn ‘Abbas said. Tell me what
caused you confusion.’ He said, ‘I hear Allah’s statement,
m
Path Al-Bari 8:712
S urah 4. An-Nisd' ( Part-5 )
465
M 1# i % J3 i
ijhere will then be no test for them but to say : "By Allah, our
Lord, we were not those who joined others in worship with
Allah." 4
but He also says,
& hf&i 'iff
4 b ut they will never be able to hide a single fact front Allah. 4
They have indeed hid something.’ Ibn ‘Abbas said, ‘As for
Allah’s statement,
free
4There will then be no test for them but to say: "By Allah, our
Lord, we were not those ivho joined others in worship with
Allah. "4,
v vhen they see that on the Day of Resurrection that Allah does
n( 'it forgive, except for the people of Islam, and that He forgives
sins, no matter how big they are, except Shirk, then the
Musi . r ^ cs lie. They will say,
ifffzZ tef U Cp jfj4
4"By Allah, our Lord, we were not those who joined others in
worship with Allah. "4,
hoping that Allah will forgive them. However, Allah will then
seal their m ou th s > and their hands and feet will disclose what
they used to Then,
4@&„£ 4 'oJ& %
fa dff ’) cni' ff4
ithose who disbelieved and disobeyed the Messenger will wish
that they weft buried in the earth, but they will never be able
to hide a single fact from Allah. 4”’ ll]
iSjf- tsjfd. ffj vpdzf ijJJju v \fp.4
jl jJGJi jt S<A P f j-ju* p o\j \j\ps ^
-St Si ^ & ia| pL rqi'
‘Abdur-Razzaq 1 : 1 60
466
Tafsir Ibn Kathir
V* os
443 . O you who believe! Do not approach Salah while you are
in a druken state until you know what you are saying, nor
while Junub (sexually impure), except while passing through,
until you bathe (your entire body), and if you are ill , or on a
journey, or one of you comes from the Gha'it (toilet), or from
Lamastum (touching) women, but you do not find water, then
perform Tayammum with clean earth, rubbing your faces and
hands. Truly, Allah is Ever Oft-Pardoning, Oft-Forgiving .4
The Prohibition of Approaching Prayer When Drunk or
Junub
Allah forbade His believing servants from praying while
drunk, for one does not know the meaning of what he is
saying in that state, and He forbade them from attending the
Masjids while sexually impure, except when one is just
passing through the Masjid from one door to another. This
Ayah was revealed before alcohol consumption was completely
prohibited, as evident by the Hadxth that we mentioned .
Surat Al-Baqarah when we explained Allah’s statement,
4They ask you about alcoholic drink and gambling
In that Hadxth, the Messenger of Allah 4$, recited this Ayah to
TJmar, who said, “O Allah! Explain the ruling aboc^ Khamr
(intoxicants) for us in a plain manner.” When this Ayah [4:43]
was revealed, the Prophet recited it to ‘Umar, w^q s ti11 said,
“O Allah! Explain the ruling about Khamr (intoxicants) for us in
a plain manner.” After that, they would not drin’ K alcohol close
to the time of prayer. When Allah’s statement, . „
p2 jLlii £> £ &S vuV£ jhJ'b t££
40 you who believe! alcoholic drinks, gambling, Al-Ansab, and
Al-Azlam [11 are an abomination of Shayatan's handiwork. So
avoid that in order that you may be successful. 4 [5:90], until,
I 1 ' Al-Ansab are stone altars used for the sacrifice of animals to other
than Allah . Al-Aztam refers to a type of arrows used for divination .
Surah 4, Att-Nisd' ( Part-5 )
467
4So, will you not then abstain ?} [5:91] was revealed, Umar
said, “We abstain, we abstain.”* 11
In another narration, when the Ayah in Siirat An-Nisa’ was
revealed,
C[ &>&&& 2*5 I&5S V
40 you who believe! Do not approach Salah while you are in a
druken state until you know what you are saying,}
at the time of prayer, the Messenger of Allah jg would have
someone proclaim;
“Let not any drunk approach the prayer.” This is the
wording collected by Abu Dawud. |2]
Causes of Its Revelation
Ibn Abi Hatim has recorded some reports about the incident
of its revelation: Sa‘d said, “Four Ayat were revealed
concerning me. A man from the Ansar once made some food
and invited some Muhajirin and Ansar men to it, and we ate
and drank until we became intoxicated. We then boasted
about our status.” Then a man held a camel’s bone and
injured Sa'd’s nose, which was scarred ever since. This
occurred before Al-Khamr was prohibited, and Allah later
revealed,
4{sj& ijSjju y itjiS
40 you who believe! Approach not As-Salat (the prayer) ivhen you
are in a drunken state} P'
Muslim recorded this HadlthP 1 and the collectors of the
Sunan recorded it, with the exception of Ibn Majah. 15 *
m Ahmad 1 :53
* 2 * Abu Dawud 4 :80
* 3 * Abu Dawud At-Jayalisi , 28
• 4| Muslim 4:1878
* 5 * Abu Dawud: 1773, Tuhfat Al-Ahwadhi 8:466, An-Nasat in Al-
Kubra 6 :348
468
Tafsir Ibn Kathir
Another Reason
Ibn Abi Hatim narrated that ‘Ali bin Abi Talib said, “Abdur-
Rahman bin ‘Awf made some food to which he invited us and
served some alcohol to drink. When we became intoxicated,
and the time for prayer came, they asked someone to lead us
in prayer. He recited ‘Say, ‘O disbelievers! I do not worship
that which you worship, but we worship that which you
worship [refer to the correct wording of the Surah: 109].”’
Allah then revealed,
U csj& ijSjJu y
<0 you who believe! Do not approach Salah when you are in a
drunken state until you know what you are saying}.” 11 *
This is the narration collected by Ibn Abi Hatim and At-
Tirmidhi, who said “Hasan [ Gharlb ] Sahth.” [2] Allah’s
statement,
iuntil you know what you are saying } is the best description for
when one is intoxicated, that is, when he does not know the
meaning of what he is saying. When a person is drunk, he
makes obvious mistakes in the recitation and will not be able to
be humble during the prayer.
Imam Ahmad recorded that Anas said that the Messenger of
Allah said,
. | I / X | 9 , ^ x | / ^ ^ ^ j ^ y » y x *
Hf one feels sleepy while he is praying, let him sleep for a while
so that he knows the meaning of what he is saying. »P1
This was also recorded by Al-Bukhari 141 and An-Nasal 151 In
111 At-Tabari 8 :378
121 Tuhfat Al-Ahwadhi 8 :380 . What is between the brackets is found in
the reference given here. This text is considered authentic,
although their are some technical problems with its narration . See
the reference noted as well as Al-Mustadrak no. 3199.
131 Ahmad 3:142
[4) Fath Al-Bari 1 :377
|S| An-Nasal 1 :215
Surah 4. An-Nisd' (Part-5)
469
some of the narrations of this Hadith, the Messenger jg said,
I A ' J*.
« . . .For he might want to ask for forgiveness, but instead curses
himself f® 1 ' 1
Allah said,
Ate* Sir-
inor while Jutiub (sexually impure), except while passing
through, until you bathe (your entire body),}
Ibn Abi Hatim recorded that Ibn ‘Abbas said that Allah’s
statement,
ji ^ ^ Cii
}nor while Jutiub (sexually impure), except while passing
through, until you bathe (your entire body,}
means, “Do not enter the Masjid when you are Junub, unless
you are just passing by, in which case, you pass through
without sitting down.”' 2 ’
Ibn Abi Hatim said that similar is reported from ‘Abdullah
bin Mas'ud, Anas, Abu Ubaydah, Said bin Al-Musayyib, Abu
Ad-Duha, ‘Ata’, Mujahid, Masruq, Ibrahim An-Nakhal, Zayd
bin Aslam, Abu Malik, ‘Amr bin Dinar, Al-Hakam bin
Utaybah, ‘Ikrimah, Al-Hasan Al-Basri, Yahya bin Said Al-
Ansari, Ibn Shihab and Qatadah.^ 3 * Ibn Jarir recorded that
Yazid bin Abi Habib commented on Allah’s statement,
vi cJi -j'j}
inor while Junub (sexually impure), except while passing
through,}
when some men from the Ansar, whose doors literally opened
into the Masjid, were sexually impure, and they did not have
water, their only way to get water was to pass through the
Masjid. So, Allah sent down,
111 FathAl-Bari 1 :375
121 At-Jabari 8 :382
131 At-Tabari 8:381-384
470
Tafsir Ibtt Kathir
<«or while Juttub (sexually impure), except while passing
through,}.” 111
What supports this statement by Yazld bin Abi Habib, may
Allah have mercy upon him, is Al-Bukhari’s report in his
Sahlh, that the Messenger of Allah jg said,
1 Close all the small doors in this Masjid, except that of Abu
Bakr. »' 2 > '
This is what the Prophet jg commanded at the end of his life,
knowing that Abu Bakr will be the Khallfah after him, and that
he would need to enter the Masjid on numerous occasions to
manage the important affairs of the Muslims. Yet, the
Messenger of Allah sg commanded that all the small doors that
open into the Masjid be closed, except Abu Bakr’s door. Some
of the Sunan compilers recorded the Prophet jg saying that
only ‘Ali’s door should remain open, but this is an error, what
is in the SahOi is what is correct.
In his Sahih, Muslim recorded that ‘A’ishah said, “The
Messenger of Allah said to me,
« Bring me the garment from the Masjid .»
I said, 1 am having my period.’ He said,
“Your period is not in your /umd .» 131
Muslim also collected a similar narration from Abu
Hurayrah. 141 This Hadith indicates that the woman is allowed
to pass through the Masjid during menses or post-natal
bleeding, and Allah knows best.
^ At-Tabari 8 :384. The chain is not authertic.
121 Fath Al-Bari 1 :665
t 3 * Muslim 1 :245
Muslim 1 :245
471
Surah 4. An-Nisd' ( Part-5 )
Description of Tayammum
Allah said,
1 $ rq* p£3 ft
i >*-
iand if you are ill , or on a journey, or one of you comes from
the Gha'it (toilet), or from Ldmastum (touching) women, but
you do not find water, then perform Tayammum with clean
earth, rubbing your face and hands. Truly, Allah is Ever Oft-
Pardoning, Oft-Forgiving .}
As for the type of illness which would allow Tayammum, it is
an illness that one fears would be aggravated by using water,
which could be detrimental to a part of the body, or when
doing so would prolong an illness. Some scholars said that
any type of illness warrants Tayammum, because of the
general indications of the Ayah. As for travelling on a journey,
it is known, regardless of its length. Allah then said,
u pi S3 ft}
ior comes from the Gha'it}. The Gha’it is, literally, the flat
land ,1 and this part of the Ayah refers to the minor impurity.
Allah then said,
£3 ft}
ior you Ldmastum women}, which was recited Lamastum and
Ldmastum, referring to sexual intercourse. For instance, Allah
said in another Ayah,
4 ,’fSj u Jq* 1 2 b> eft ft 45 oj j£}
4 And if you divorce them before you have touched them, and
you have appointed unto them the dowry, then pay half of that}
[2:237], and.
p a ftp* 'ft iSi XftX ft\£}
40 you who believe! When you marry believing women, and
m
That is , where one goes to relieve oneself.
472
Tafsir Ibn Kathir
then divorce them before you have touched them, no 'lddah
( period of waiting) have you to count in respect of than ^
[ 33 : 49 ].
Ibn Abi Hatim recorded that Ibn ‘Abbas said that Allah’s
statement,
}or Lamas turn women ^ refers to sexual intercourse.* 1 *
It was reported that ‘Ali, Ubayy bin Kala, Mujahid, Tawus,
Al-Hasan, TJbayd bin Umayr, Said bin Jubayr, Ash-Shalii,
Qatadah and Muqatil bin Hayyan said similarly. * 2 * Allah said,
X \/j4
ibut you do not find water, them perform Tayammum with
clean earth,}
In the Two Sahihs, it is recorded that Imran bin Husayn
said,
vlUu U j*Ai Ij* : Jlii ^ (*■* Jig <3)1 J_^ j jj
j b *,_jb 1 S J>-y! c-Ui 3'
j , * 0
« Allah’s Messenger saw a person sitting away from the people
and not praying with than. He asked him, 'O so-and-so! What
prevented you from offering the prayer with the people, are not
you Muslim?' He replied, 'Yes, O Allah’s Messenger! I am
Junub and there is no water.' The Prophet jg said, 'Perform
Tayammum with clean earth and that will be sufficient for
you.'.* 3 *
The linguistic meaning of Tayammum is to intend, as Arabs
say, “May Allah Tayammamaka (direct at you) His care.”
‘Clean earth’ means dust. In his Sahih, Muslim recorded that
Hudhayfah bin Al-Yaman said that the Messenger of Allah jfe
said.
111 ciyr-j wi j j i nS lii c.. !.■.>-
(1 * At-Tabari 8 :392
* 2 * At-Tabari 8 :392-393
,3 > Fath Al-Bari 1 :545, Muslim 1 :474
Surah 4. An-Nisd' ( Part-5 )
473
oiUJl JU lil J t
<We were given preference over people in three things. Our
lines (in prayer) were arranged in rows to resemble the rows of
the angels, all of the earth ivas made a Masjid for us, and its
dust was made clean for us when there is no water. » (1 ’
The Messenger sg mentioned the favor of making dust a
purifyer for us, and if there were any other substance to replace
it for Tayammum, he would have mentioned it.
Imam Ahmad and the collectors of Sunan, with the exception
of Ibn Majah, recorded that Abu Dharr said that the
Messenger of Allah jg said,
OJj jj , .. ..iall
JiJj jU fc
U oJ L>-J t
« Clean earth is pure for the Muslim, even if he does not find
water for ten years . When he finds water, let him use it for his
skin, for this is better. » 121 At-Tirmidhi said, “Hasan Sahth".
Allah’s statement,
4
irubbing your faces and hands (Tayammum)}
indicates that Tayammum is a substitute for normal ablution,
not that it involves cleaning the parts that normal ablution
does. Therefore, it is sufficient in Tayammum to just wipe the
face and hands, as the consensus concurs. The face and
hands are wiped with one strike on the sand in this case, as
Imam Ahmad recorded that ‘Abdur-Rahman bin Abza said that
a man came to TJmar and asked him, “I am Junub, but there
is no water.” ‘Umar said, “Then, do not pray.” ‘Ammar said,
“Do you not remember, O Leader of the Faithful! You and I
were on a military expedition when we became Junub and did
not find water. You did not pray, but I rolled myself in the
sand and then prayed. When we went back to the Prophet, we
mentioned to him what had happened. He said to me,
^ Muslim 1 : 371
,2) Ahmad 5:180, Abu Dawud 1:235, Tuhfat Al-Ahwadhi 1:388, An-
Nasal 1:171
475
Surah 4. An-Nisa' (Part-5)
AT
mm
'*lud
6
' >■''* I >t' ' .1f"-
Oj! jiiJ ‘ 2^a* 3»1 o^f*^ ' 0 .}?>*; 1) oj
Allah said in this
Ayah,
k jfefc &&
grubbing your faces and
hands. Truly , Allah is
Ever Oft-Pardoning ,
Oft-Forgiving .)>
meaning, a part of
His pardoning and
forgiving is that He
allows you to use
Tayammum and to
pray after using it
when there is no
water, to make things
easy for you. This
Ayah sanctifies the
position of the prayer,
it being too sacred
than to be performed
in a defecient
manner, like in a
state of drunkenness,
until one becomes aware of what he is saying, or sexually
impure, until he bathes (GhusQ, or after answering the call of
nature, until he performs ablution. There are exceptions when
one is ill or when there is no water. In this case, Allah allows
us to use Tayammum, out of His mercy and kindness for His
servants, and to facilitate them, all praise is due to Allah.
la j 1-)\ J-5 {j* 1*1^
jA ill) jlUjC jl
OJjb Ju jVylJo jl
* \ Kf' -J \*\ ^ - V/ #
0 yytoj OjaII a) Ca u a ~ — ? ' t ^
$ •SL^i
lyLC- Jl
il? iil
The Reason behind allowing Tayammum
Al-Bukhari recorded that ‘A’ishah said, “We set out with
Allah’s Messenger sg on one of his journeys until we reached
Al-Bayda’ or Dhat-ul-Jaysh, where a necklace of mine was
broken (and lost). Allah’s Messenger jg stayed there to search
for it, and so did the people along with him. There was no
water source or any water with them at that place, so the
people went to Abu Bakr As-Siddlq and said, ‘Don’t you see
476
Tafsir Ibn Kathir
what ‘A’ishah has done! She has made Allah’s Messenger and
the people stay where there is no source of water and they have
no water with them.’ Abu Bakr came while Allah’s Messenger jg
was sleeping with his head on my thigh. He said to me, "You
have detained Allah’s Messenger and the people where there is
no source of water and they have no water with them.’ So he
admonished me and said what Allah wished him to say and hit
me on my flank with his hand. Nothing prevented me from
moving (because of pain) but the position of Allah’s Messenger
on my thigh. Allah’s Messenger jg got up when dawn broke and
there was no water. So Allah revealed the verses of Tayammum,
and they all performed Tayammum. Usayd bin Hudayr said, ‘O
the family of Abu Bakr! This is not the first blessing of yours.’
Then the camel on which 1 was riding was moved from its place
and the necklace was found beneath it.”' 1 ’ Al-Bukhari and
Muslim recorded this Hadith .’ 2|
J s* 'jpJ sj' Ji j jyfy
cA ji&i' oySi Si $3 ii'j
(*^ 'j£- o& '£&*} C&t) IjSli
444. Haoe you not seen those (the Jews) who were given a
portion of the Book, purchasing the wrong path, and wishing
that you should go astray from the right path.}
445. Allah has full knowledge of your enemies, and Allah is
sufficient as a Wali (Protector), and Allah is sufficient as a
Helper.}
446. Among those who are Jews, there are some who displace
words from (their) right places and say: "We hear your word
and disobey," and "Hear and let you hear nothing." And
Rd'ina with a twist of their tongues and as a mockery of the
religion . And if only they had said : "We hear and obey", and
"Do make us understand," it would have been better for them,
111 Fath Al-B&ri 1 :514
’ 2) Fath Al-B&ri 7 :24, 12 : 180 and Muslim 1 :279
Surah 4. An-Nisa' ( Part-5 )
477
and more proper ; but Allah has cursed them for their disbelief,
so they believe not except a feiv.$
Chastising the Jews for Choosing Misguidance, Altering
Allah’s Words, and Mocking Islam
Allah states that the Jews, may Allah’s continued curse fall
on them until the Day of Resurrection, have purchased the
wrong path instead of guidance, and ignored what Allah sent
down to His Messenger Muhammad g£. They also ignored the
knowledge that they inherited from previous Prophets, about
the description of Muhammad 5 S 5 , so that they may have a
small amount of the delights of this life.
iand wishing that you should go astray from the right path >
for they would like that you disbelieve in what was sent down
to you, O believers, and that you abandon the guidance and
beneficial knowledge that you have.
$ Allah has full knowledge of your enemies >
meaning, Allah has better knowledge of your enemies, and He
warns you against them.
iand Allah is sufficient as a Wali (Protector), and Allah is
Sufficient as a Helper }
He is a Sufficient Protector for those who seek refuge with
Him and a Sufficient Supporter for those who seek His help.
Allah then said,
4 u*
ithere are some who displace words from (their) right places }
meaning, they intentionally and falsely alter the meanings of
the Words of Allah and explain them in a different manner
than what Allah meant,
4And say : 'We hear your word and disobey ^
saying, “We hear what you say, O Muhammad, but we do not
478
Tafsir Ibn Kathir
obey you in it,” as Mujahid and Ibn Zayd explained. 111
This is the implied meaning of the Ayah, and it
demonstrates the Jews’ disbelief, stubbornness and disregard
for Allah’s Book after they understood it, all the while aware of
the sin and punishment that this behavior will earn for them.
Allah’s statement,
4And " Hear and let you hear nothing.
means, hear our words, may you never hear anything, as Ad-
Dahhak reported from Ibn ‘Abbas. 121 This is the Jews’ way of
mocking and jesting, may Allah’s curse descend on them.
4And Ra'ina, zoith a twist of their tongues and as a mockery of
the religion
meaning, they pretend to say, ‘Hear us,’ when they say, Ra'ina
(an insult in Hebrew, but in Arabic it means ‘Listen to us. 1 ).’
Yet, their true aim is to curse the Prophet jg. We mentioned
this subject when we explained Allah’s statement,
i&A ijSJj y \p\:
40 you who believe! Say not Ra'ina but say Utizurnd (make us
understand )>.
Therefore, Allah said about them, while they pretend to say
other than what they truly mean,
4l«J' 4 ^
iWith a twist of their tongues and as a mockery of the religion >
because of their cursing the Prophet afe. Allah then said,
* a m gs as; y*
4And if only they had said : "We hear and obey", and "Do
make us understand," it zvould have been better for them, and
more proper; but Allah has cursed them for their disbelief, so
1,1 At-Tabari 8 :433
121 At-Tabari 8 :434
Surah 4. An-Nisa' (Part-5)
479
they believe not except a feiv . >
meaning, their hearts are cast away from the path of
righteousness and therefore, no beneficial part of faith enters
it. Earlier, when we explained,
4y£& £ tfjS*
4so little is that which they believe which means they do not have
beneficial faith.
'J ^ j:t sig ^ CT ^ i
ui»„ yj' joii j 6 jj u **i As~i & yyy
447. O you who have been given the Scripture (Jews and
Christians)! Believe in what We have revealed confirming what
is ivith you, before We efface faces and turn them backwards or
curse them as We cursed the people of the Sabbath. And the
commandment of Allah is always executed
448. Verily, Allah forgives not that partners should be set up
with Him (in worship), but He forgives except that to whom He
wills; and whoever sets up partners with Allah in worship, he
has indeed invented a tremendous sin. 4
Calling the People of the Book to Embrace the Faith,
Warning them Against Doing Otherwise
Allah commands the People of the Scriptures to believe in
what He has sent down to His servant and Messenger,
Muhammad jg, the Glorious Book that conforms to the good
news that they already have about Muhammad He also
warns them,
J
4before We efface faces and turn them backwards >
Al-‘Awfi said that Ibn ‘Abbas said that ‘effacing’ here refers
to blindness,
4and turn them backioards £ meaning. We put their faces on
480
Tafsir Ibn Kathir
their backs, and make them walk backwards, since their eyes
will be in their backs. 111 Similar was said by Qatadah and
‘Atiyah Al-‘Awfi. 121
This makes the punishment even more severe, and it is a
parable that Allah set for ignoring the truth, preferring the
wrong way and turning away from the plain path for the paths
of misguidance. Therefore, such people walk backwards.
Similarly, some said that Allah’s statement,
(*-f> iuil pf&d 3 Lu>-
4 Verily, We have put on their necks iron collars reaching to the
chins, so that their heads are raised up. And We have put a
barrier before them
that is a parable that Allah gave for their deviation and
hindrance from guidance.
Ka*b Al-Ahbar Embraces Islam Upon Hearing this Ayah
[ 4 : 47 ]
It was reported that Kab Al-Ahbar became Muslim when he
heard this Ayah [4:47]. Ibn Jarir recorded that Isa bin Al-
Mughlrah said: We were with Ibrahim when we talked about
the time when Kab became Muslim. He said, ‘Kab became
Muslim during the reign of ‘Umar, for he passed by Al-
Madlnah intending to visit Jerusalem, and “Umar said to him,
"Embrace Islam, O Kab.’ Kab said, ‘Do you not read in vour
Book,
AThe likeness of those who were entrusted with the Taw rah
[62:5] until,
iBooks $ I am among those who were entrusted with the
Tawrah.’ “Umar left him alone and Kab went on to Hims (in
Syria) and heard one of its inhabitants recite this Ayah while
m At-Tabari 8:440
121 At-Tabari 8:441
481
Surah 4. An-Nisd' ( Part-5 )
feeling sad,
Ujij 0 --. W > J Jj U lix^i Gy G ijl*'. 'A>^
40 yo» who have been given the Scripture (Jews and
Christians)! Believe in what We have revealed confirming what
is with you, before We efface faces and turn them backwards}.
Ka*b said, *1 believe, O Lord! I embraced Islam, O Lord!’ for He
feared that this might be struck by this threat. He then went
back to his family in Yemen and returned with them all as
Muslims.” 111 Allah’s statement,
& TS3 CT #SB }X
4or curse them as We cursed the people of the Sabbath.}
refers to those who breached the sanctity of the Sabbath,
using deceit, for the purpose of doing more work. Allah
changed these people into apes and swine, as we will come to
know in the explanation of Surat Al-A‘raf (7). Allah’s
statement,
4And the commandment of Allah is ahvays executed.}
means, when He commands something, then no one can
dispute or resist His command.
All a h Does not Forgive Shirk, Except After Repenting
From it
Allah said that He,
iforgives not that partners should be set up with Him (in
worship),}
meaning, He does not forgive a servant if he meets Him while
he is associating partners with Him,
6ji C fuij}
m
At-Tabari 8 :446
483
Two Sahihs recorded
this Hadtth^
Al-Bazzar recorded
that Ibn ‘Umar said,
“We used to refrain
from begging (Allah)
for forgiveness for
those who commit
major sins until we
heard our Prophet $g
reciting,
J v it ift
iai d JkLy
4 Verify, A//a/i forgives
not that partners should
be set up with Him (in
worship), but He for-
gives except that (any-
thing else) to whom He
wills ft, and his jg
saying,
jJC&I JaS/ in
\y. J*
“7 have reserved
my intercession on the Day of Resurrection for those among my
Ummah who commit major sins.
Allah’s statement,
Oii *it»
iand whoever sets up partners with Allah in worship, he has
indeed invented a tremendous sin ft is similar to His
statement,
i ^
Fath Al-Bari 10 :294 and Muslim 1 :95
* 2 ' Kashf Al-Astar 4 :84
Surah 4. An-Nisa' (Part-5)
^ asstii» av asm
U *< i > > y<\ jt* <" " l'h^
i« / ^ '-'I-- r
oy- j >-^61 ^
jl |»ji2uS( ' ''j\y J
> A»* * < / - •< 1 At* ✓ . *> »/ .» **
Tafsir Ibti Kathir
iVerihj, joining others in worship with Allah is a great Zulm (wrong)
indeed. }
In the Two Sahihs, it is recorded that Ibn Mas'ud said, “I
said, ‘O Messenger of Allah! Which is the greatest sin?’ He
said.
“To make a rival with Allah, while He Alone created t/ow . » ”* 1 1
'-‘S jl"' y* ^S jl j
Iri J\ A ■ 3 ; j* ffT) «il
JJjS' ui y’*
4* jt£«« ,4 «** «il> jtpj (Ililjl "a'.’jLjl
449. Have you not seen those who claim sanctity for
themselves? Nay, but Allah sanctifies whom He wills, and they
ivill not be dealt with injustice even equal to the extent of a
Fatil.}
450. Look, how they invent a lie against Allah, and enough is
that as a manifest sin.}
451 . Have you not seen those who were given a portion of the
Scripture? They believe in Jibt and Tdghut and say to those who
disbelieve, "These people are better guided on the way,” than
the believers .}
452. They are those whom Allah has cursed, and he whom
Allah curses, you will not find for him (any) helper.}
Chastising and Cursing the Jews for Claiming Purity for
Themselves and Believing in Jibt and Tdghut
Al- Hasan and Qatadah said, “This Ayah,
<'r&& ■>& IS Ji j
4Have you not seen those zoho claim sanctity for themselves?} .
was revealed about the Jews and Christians when they said,
*We are Allah’s children and His loved ones.’”* 21 Ibn Zayd also
Path Al-Bari 8 :350 and Muslim 1 :90
121 At-Tabari 8 :452
Surah 4. An-Nisd' ( Part-5 )
485
said, “This Ayah was revealed concerning their statement,
iWe are the children of Allah and His loved ones}
and their statement,
of A S\ Sitf £% J}
iNone shall enter Paradise unless he be a Jew or a
Christian}.’*"
This is why Allah said,
4 '<&. J* -it
4Nay, but Allah sanctifies whom He wills,}
meaning, the decision in this matter is with Allah Alone,
because He has perfect knowledge of the true reality and
secrets of all things. Allah then said,
4U oA&
$And they will not be dealt with injustice even equal to the
extent of a Fatil,}
meaning, He does no injustice with anyone’s compensation in
any part of his reward, even if it was the weight of a FatiL Ibn
‘Abbas, Mujahid, ‘Ikrimah, ‘Ata’, Al-Hasan, Qatadah and others
among the Salaf said that FatU means, “The scalish thread in
the long slit of the date-stone.” 12 * Allah said,
4'rffR ^Jif jc OJLMJ J3T $a\}
iLook, how they invent a lie against Allah,} claiming purity for
themselves, their claim that they are Allah’s children and His
loved ones, their statement;
4%jZ ji ISA of A S[ ssyf j}
iNone shall enter Paradise unless he be a Jew or a Christian}
their statement;
ip&S <4 % Jdlf i££j j}
111 At-Tabari 8 :453
,2 * At-Tabari 8 :458 ,459
486
Tafsir Ibtt Kathir
iThe Fire shall not touch us but for a number of days}
and their reliance on the righteous deeds of their forefathers.
Allah has decreed that the good actions of the fathers do not
help the children, when He said,
U cjjf U LfJ oii- iil $f}
iTfjat was a nation who has passed away. They shall receive
the reward of what they earned and you of what you earn}.
Allah then said,
iand enough is that as a manifest sin.} meaning, these lies and
fabrications of theirs are sufficent. Allah’s statement,
Si lib' ditM jl ffi}
iHave you not seen those who were given a portion of the
Scripture? They believe in Jibt and Tdghiit}.
Muhammad bin Ishaq said from Hassan bin Fa’id that ‘Umar
bin Al-Khat{ab said, “ Jibt is sorcery and Tdghiit is the
Shaytan .” 1 11 Abu Nasr Ismail bin Hammad Al-Jawhari, the
renowned scholar, said in his book As-Sihah, a Al-Jibt means
idol, soothsayer and sorcerer.” Ibn Abi Hatim recorded that
Jabir bin ‘Abdullah was asked about Taghut, and he said,
“They are soothsayers upon whom the devils descend. ” 121
Mujahid said “ Tdghiit is a devil in the shape of man, and they
refer to him for judgment .” 131 Imam Malik said, “ Taghut is
every object that is worshipped instead of Allah, the Exalted
and Most Honored.”
Disbelievers Are not Better Guided Than Believers
Allah said,
4%^ i$ Si Sfr \& uii
iand say to those who disbelieve, "These people are better
guided on the way," than the believers.}
111 At-Jabari 8 :462
121 Ibn Abi Hatim 3 :994
• 3| At-Tabari 8 :462
487
Surah 4. An-Nisd' (Part-5)
preferring the disbelievers over Muslims, because of their
ignorance, un-religious nature and disbelief in Allah’s Book
which is before them.
Ibn Abi Hatim recorded that ‘Ikrimah said, “Huyay bin
Akhtab and Ka“b bin Al-Ashraf (two Jewish leaders) came to
the people of Makkah, who said to them, ‘You (Jews) are
people of the Book and knowledge, so judge us and
Muhammad.’ They said, ‘Describe yourselves and describe
Muhammad.’ They said, “We keep relation with kith and kin,
slaughter camels (for the poor), release the indebted and
provide water for the pilgrims. As for Muhammad he is
without male children, he severed our relations, and the
thieves who rob pilgrims (the tribe of) Ghifar follow him. So
who is better, we or him?’ They said, “You are more righteous
and better guided.’ Thereafter, Allah sent down,
iCJ. liji ji j jty
4 Have you not seen those who were given a portion}." 1 ^
This story was also reported from Ibn ‘Abbas and several
others among the Salaf.
Allah's Curse on the Jews
This Ayah [4:52] contains a curse for the Jews and informs
them that they have no supporter in this life or the Hereafter,
because they sought the help of the idolators. They uttered
this statement [in Ayah 4:51] to lure the disbelievers into
supporting them, and they ultimately gathered their forces for
the battle of Al-Ahzab, 121 forcing the Prophet jfe and his
Companions to dig a defensive tunnel around Al-Madlnah. But,
Allah saved the Muslims from their evil,
4And Allah drove back those who disbelieved in their rage, they
gained no advantage (booty). Allah sufficed for the believers in
the fighting. And Allah is Ever All-Strong, All-Mighhfi.
t 1 * Ibn Abi Hatim 3 :994, and At-Tabari 5 :133
121 See Surat Al-Ahzab (33)
488
Tafsir Ibn Kathfr
t* J* Cyilj£ .»!
js ,44 « ^
•4Ch_> (cKift ^'* -ii* ji <i'
4 4. .L» ,ji i^uj .j, J^\,
453 . Or have they a share in the dominion? Then in that case
they would not give mankind even a Naqir.}
454. Or do they envy men for what Allah has given them of
His bounty? Then, We have already given the family of Ibrahim
the Book and Al-Hikmah, and conferred upon them a great
kingdom. $
455. Of them were (some) who believed in it, and of them ivere
(some) who rejected it; and enough is Hell for burning (them). 4
The Envy and Miserly Conduct of the Jews
Allah asked the Jews if they have a share in the dominion.
That is merely a statement of rebuke, since they do not have any
share in the dominion. Allah then described them as misers,
4'P? tPlilf 5 yjj V \>fo
4Then in that case they would not give mankind even a Naqir .}
Meaning, if they had a share in the sovereignty and
dominion, they would not give anyone anything, especially
Muhammad jfc, even if it was the speck on the back of a date-
stone, which is the meaning of Naqir according to Ibn ‘Abbas
and the majority of the scholars. This Ayah is similar to
another of Allah’s statements,
4 Say : ", If you possessed the treasure of the mercy of my Lord,
then you would surely withold it out of fear of spending it .}
meaning, for fear that what you have might end, although
there is no such possibility here. This only demonstrates their
greedy and stingy nature. This is why Allah said,
hp Py m
4And man is ever Qatiir $► meaning Bakhil (stingy). Allah then
said,
489
Surah 4. An-Nisd' (Part-5)
40r do they envy men for what Allah has given them of His Bounty ?}
referring to their envy of the Prophet for the great
prophethood that Allah entrusted him with. Their envy made
them reject him, because he was an Arab and not from the
Children of Israel.
At-Tabarani recorded that Ibn ‘Abbas said that,
40r do they envy men ^ means, “We are the worthy people,
rather than the rest of the people. ” |11 Allah said,
4Jhen, We have already given the family of Ibrahim the Book
and Al-Hikmah, and conferred upon them a great kingdom .}
meaning, We gave the prophethood to the tribes of the
Children of Israel, who are among the offspring of Ibrahim and
sent down the Books to them. These Prophets ruled the Jews
with the prophetic tradition, and We made kings among them.
Yet,
4-* Ir (»r^
iOf them were (some) who believed in it;}
referring to Allah’s favor and bounty (Prophets, Books,
kingship).
. • >T
&
iand of them were (some) who rejected it}
by disbelieving in it, ignoring it, and hindering the people from
its path, although this bounty was from and for them, the
Children of Israel. They disputed with their own Prophets; so
what about you, O Muhammad s&, especially since you are not
from the Children of Israel? Mujahid said,
40 f them were (some) who believed in [him],} “Muhammad jg,
Ay i
a-
[1 * At-Tabarani 1 1 : 146
490
Tafsir Ibn Kathir
iand of them were (some) who rejected [ him ].)’^
Therefore, O Muhammad, the rejection of you because of
their disbelief is even more severe and they are even further
from the truth that you brought them. This is why Allah
threatened them,
iand enough is Hell for bunting (them).), meaning, the Fire is a
just punishment for them because of their disbelief, rebellion
and defiance of Allah’s Books and Messengers.
lA be* (**»jS*- Os' ijii p pU ai j fit
Vl? tjj 6,1 Ijj Qje j; J/?
456. Surely, those who disbelieved in Our Ayat, We shall bum
them in Fire. As often as their skins are roasted through, We
shall change them for other skins that they may taste the
punishment. Truly, Allah is Ever Most Powerful, All-Wise.)
457. But those who believe and do deeds of righteousness, We
shall admit them to Gardens under which rivers flow (Paradise),
abiding therein forever. Therein they shall have Azwajun
Mutahharatun (purified mates), and We shall admit them to
shades, wide and ever deepening.)
The Punishment of Those Who Disbelieve in Allah's
Books and Messengers
Allah describes the torment in the Fire of Jahannam for
those who disbelieve in His Ayat and hinder from the path of
His Messengers. Allah said,
iSurely, those who disbelieved in Our Ayat ,)
meaning, We will place them in the Fire which will encompass
every part of their bodies. Allah then states that their
punishment and torment are everlasting,
^ At-Tabari 8:482, meaning the personal pronoun Ha was
understood by “him” to be “him” rather than “it”.
Surah 4. An-Nisd' ( Part-5 )
491
il&\ iy/xi ££ «s£ ^Si; pisjt ^
4 We s/ia/Z bum them in Fire. As often as their skins are roasted
through, We shall change them for other skins that they may
taste the punishment }.
Al-A‘mash said that Ibn ‘Umar said, “When their skin are
burned, they will be given another skin in replacement, and
this skin will be as white as paper.” 1 11 This was collected by
Ibn Abi Hatim, who also recorded that Al-Hasan said,
4A$ often as their skins are roasted through ,}
“Their skin will be roasted through, seventy thousand times
every day.” Husayn said; Fudayl added that Hisham said that
Al-Hasan also said that,
4 As often as their skins are roasted through, $
means, “Whenever the Fire has roasted them through and
consumed their flesh, they will be told, ‘Go back as you were
before,’ and they will.” 12 '
The Wealth of the Righteous; Paradise and its Joy
Allah said,
4Q it#. y*T\ \pa bM
iBut those who believe and do deeds of righteousness, We shall
admit them to Gardens under which rivers flow (Paradise),
abiding therein forever.}
describing the destination of the happy ones in the gardens of
Eden, beneath which rivers flow in all of its areas, spaces and
comers, wherever they desire and wish. They will reside in it
for eternity, and they will not be transferred or removed from
it, nor would they want to move from it. Allah said,
i*Z
111 At-Tabari 8 :484
121 Al-Tabari 8 :485
492
Tafsir Ibn Kathir
i Therein they shall have Azwajun Mutahharatun (purified
mates), $
free of menstruation, postnatal bleeding, filth, bad manners
and shortcbmings. Ibn ‘Abbas said that the Ayah means,
“They are purified of filth and foul things.” 11 ' Similar was said
by ‘Ata’, Al-Hasan, Ad-Dahhak, An-Nakhal, Abu Salih, ‘Atiyah,
and As-Suddi.' 2 ' Mujahid said that they are, free of urine,
menstruation, spit, mucous and pregnancies.” Allah’s
statement,
■&> QZj}
A And We shall admit them to shades, wide and ever deepening
(Paradise).}
means, wide, extensive, pure and elegant shade. Ibn Jarir
recorded that Abu Hurayrah said that the Prophet jg said,
<uUdi i'fiJ : giki; v au 4k j 444)1 Vjkl j &ji j jj.
“There is a tree in Paradise, that if a rider travels under its
shade for a hundred years, he loill not cross it. It is the Tree of
Everlasting Life. n' 3 '
^ - r ^ -v /
4 S M«>; ol ol
458. Verily, Allah commands that you should render back the
trusts to those, to whom they are due; and that when you judge
between men, you judge with justice. Verily, how excellent is
the teaching which He (Allah) gives you! Truly, Allah is Ever
All-Hearer, All-Seer.}
The Co mm and to Return the Trusts to Whomever They
Are Due
Allah commands that the trusts be returned to their rightful
111 At-Tabari 1 :395
* 2 ' Ibn Abi Hatim 1 :92
131 At-Tabari 8 :489 It is also recorded by Ahmad and At-Tayalisi. This
version, with the words, ‘The Tree of Everlasting Life.” Is not
authentic. The remainder of the Hadlth, which is authentic, was
recorded by Al-Bukhari and others.
Surah 4 . An-Nisa' ( Part-5 )
493
owners. Al-Hasan narrated that Samurah said that the
Messenger of Allah jg said,
N J l Jl iUSll il 11
o Re turn the trust to those who entrusted you, and do not
betray those who betrayed you . »
Imam Ahmad and the collectors of Sunan recorded this
Hadith . |1] This command refers to all things that one is
expected to look after, such as Allah’s rights on His servants:
praying, Zakah, fasting, penalties for sins, vows and so forth.
The command also includes the rights of the servants on each
other, such as what they entrust each other with, including
the cases that are not recorded or documented. Allah
commands that all types of trusts be fulfillled. Those who do
not implement this command in this life, it will be extracted
from them on the Day of Resurrection. It is recorded in the
Sahih that the Messenger of Allah jg said,
c LLu jpdiSj iil»i i
«77ie rights will be rendered back to those to whom they are
due, and even the sheep that does not have horns will take
revenge front the homed sheep . » 12 '
Ibn Jarir recorded that Ibn Jurayj said about this Ayah, “It
was revealed concerning TJthman bin Talhah from whom the
Messenger of Allah jg took the key of the Ka*bah and entered it
on the Day of the victory of Makkah. When the Prophet jg went
out, he was reciting this Ayah,
'j3 i) py\ &
i Verily, Allah commands that you should render back the
trusts to those, to whom they are due}.
He then called TJthman and gave the key back to him.” Ibn
Jarir also narrated that Umar bin Al-Khattab said, “When the
Messenger of Allah s>g went out of the Ka*bah, he was reciting
this Ayah,
> & 'f’yk l )^
Ahmad 3 :414 , Abu Dawud 3 :805 and Tuhfat Al-Ahwadhi 4 :479
121 Muslim 4:1097
494
Tafsir Ibn Kathir
iVerily, Allah commands that you should render back the
trusts to those, to whom they are due}.
May I sacrifice my father and mother for him, I never heard
him recite this Ayah before that." 11 ' It is popular that this is
the reason behind revealing the Ayah (4:58). Yet, the
application of the Ayah is general, and this is why Ibn ‘Abbas
and Muhammad bin Al-Hanafiyyah said, “This Ayah is for the
righteous and wicked,” meaning it is a command that
encompasses everyone.
The Order to Be Just
Allah said,
iand that when you judge between men, you judge with
justice .}
commanding justice when judging between people.
Muhammad bin Ka‘b, Zayd bin Aslam and Shahr bin
Hawshab said; “This Ayah was revealed about those in
authority”, 121 meaning those who judge between people. A
Hadith states,
j! 2>i iSSj ju- ty u £ at !>)»
11 Allah is with the judge as long as he does not commit
injustice, for when he does, Allah will make him reliant on
himself.* 13 '
A statement goes, “One day of justice equals forty years of
worship.” 141 Allah said,
44 ^ 3 li}
iVerily, haw excellent is the teaching which He (Allah) vives
you!}
At-Tabari 8:492, as well as others. The narrations, about the
revelation of the Ayah, and the statement of “Umar, may Allah be
pleased with him , are not authentic . There is , however a narration
supporting the remainder of the information with Al-Bukhari, no.
4289.
121 At-Tabari 8 :490
■ 3| Ibn Majah 2 :775
^ Al-Kanz 6:12
Surah 4. An-Nisa' ( Part-5 )
495
meaning, His commands to return the trusts to their owners,
to judge between people with justice, and all of His complete,
perfect and great commandments and laws. Allah’s statement,
4&# L? gf at
iTruly, Allah is Ever All-Hearer, All-Seer.}
means, He hears your statements and knows your actions.
Jl i# & a pp 4 % A !£& * ltd Sit <#£}
4 f?t%\z % & jJSi jt 4 &.% $
459. O you who believe! Obey Allah and obey the Messenger,
and those of you who are in authority. If you differ in anything
among yourselves, refer it to Allah and His Messenger, if you
believe in Allah and in the Last Day. That is better and more
suitable for final determination.}
The Necessity of Obeying the Rulers in Obedience to
Allah
Al-Bukhari recorded that Ibn ‘Abbas said that the Ayah,
4%4 fit $ & $£>
40bey Allah and obey the Messenger, and those of you who are
in authority.}
“Was revealed about ‘Abdullah bin Hudhafah bin Qays bin
‘Adi, who the Messenger of Allah sent on a military
expedition.” 11 ' This statement was collected by the Group, with
the exception of Ibn Majah' 2 ' At-Tirmidhi said, “Hasan,
Gharib”. Imam Ahmad recorded that ‘Ali said, “The Messenger
of Allah sent a troop under the command of a man from Al-
Ansar. When they left, he became angry with them for some
reason and said to them, ‘Has not the Messenger of Allah sg
commanded you to obey me?’ They said, ‘Yes.’ He said, ‘Collect
some wood,’ and then he started a fire with the wood, saying, 1
command you to enter the fire.’ The people almost entered the
fire, but a young man among them said, “You only ran away
111 FathAl-Bari 8:101
[2 ' Muslim 3:1465, Abu Dawud 3:92, Tuhfat Al-Ahwadhi 5:364 and
An-Nasal 7:154
496
Tafsir Ibn Kathir
from the Fire to Allah’s Messenger. Therefore, do not rush until
you go back to Allah’s Messenger, and if he commands you to
enter it, then enter it.’ When they went back to Allah’s
Messenger jg, they told him what had happened, and the
Messenger jg said,
«Hfld you entered it, you would never have departed from it.
Obedience is only in righteousness, n” 11 *
This Hadith is recorded in the Two Sahths. [2] Abu Dawud
recorded that ‘Abdullah bin ‘Umar said that the Messenger of
Allah jg said,
i y>jj U u fj *LJ-\ ll_j pL.ll I .^Jl ^LUl»
V j 4_.,rT» ...I
'The Muslim is required to hear and obey in that which he likes
and dislikes, unless he was commanded to sin. When he is
commanded with sin, then there is no hearing or obeying. »
This Hadith is recorded in the Two SahihsP* TJbadah bin
As-Samit said, “We gave our pledge to Allah’s Messenger to
hear and obey (our leaders), while active and otherwise, in
times of ease and times of difficulty, even if we were deprived
of our due shares, and to not dispute this matter (leadership)
with its rightful people. The Prophet jg said,
4)1 {j* *J pSi^ ‘ \'/s jt Vlt
“ Except when you wihiess clear Kufr about which you have
clear proof from Allah . »”
This Hadith is recorded in the Two SahihsP ] Another Hadith
narrated by Anas states that the Messenger of Allah jg said,
(j{£ p£Ile- ~J»\ jj J t I y J»ij I lyiLUU
“Hear and obey (your leaders), even if an Ethiopian slave whose
head is like a raisin, is made your chief J
111 Ahmad 1 :82
121 Fath Al-Bari 7 :655 , Muslim 3 : 1469
131 Abd Dawud : 2626, Bukhari : 7144 and Muslim : 1839
141 Path Al-Bari 13 :204 , Muslim 3 :470
Surah 4. An-Nisa' (Part-5)
497
Al-Bukhari recorded this Hadith } 11 Umm Al-Husayn said
that she heard the Messenger of Allah jg giving a speech
during the Farewell Hajj, in which he said;
ijjjl . illSL JLc 3 s
«Et>en i/ a s/«z;e was appointed over you, and he rules you with
Allah's Book, then listen to him and obey him.*
Muslim recorded this HadithJ 2 * In another narration with
Muslim, the Prophet jg said,
•UjJl \L^J- Ul*»
11 Even if an Ethiopian slave, whose nose was mutilated... »
In the Two Sahihs, it is recorded that Abu Hurayrah said
that the Messenger of Allah sfe said,
-li* {y>j lil jui JJ>J i«ill £li>1 jli ja*
‘ U ^ ir** ‘a*j
^Whoever obeys me, obeys Allah, and whoever disobeys me,
disobeys Allah. Whoever obeys my commander, obeys me, and
whoever disobeys my commander, disobeys me. s' 31
This is why Allah said,
4 &
40bey Allah}, adhere to His Book,
iand obey the Messenger }, adhere to his Sunnah,
4 And those of you who are in authority }
in the obedience to Allah which they command you, not what
constitutes disobedience of Allah, for there is no obedience to
anyone in disobedience to Allah, as we mentioned in the
authentic Hadith,
m Fath Al-Bari 13:130
121 Muslim : 1838
* 3 * Fath Al-Bari 13:119 and Muslim 3 : 1466
498 Tafsir Ibtt Kathir
j UiLji u!i»
« Obedience is only in
righteousness .» [li
The Necessity of
Referring to the
Qur’an and Sunnah
for Judgment
Allah said,
Ji w? a
i(And) if you differ in
anything amongst your-
selves, refer it to Allah
and His Messenger}.
Mujahid and several
others among the
Salaf said that the
Ayah means, “(Refer)
to the Book of Allah
and the Sunnah of
His Messenger.’’* 21
This is a command
from Allah that whatever areas the people dispute about,
whether major or minor areas of the religion, they are required
to refer to the Qur’an and Sunnah for judgment concerning
these disputes. In another Ayah, Allah said,
J
a mm AA
>
OyOliM dills i 'j» J jilt j
^ to
$ 6,Si
p i jil—ls ^ J 4$ ib ^3a3
%
jj -piU.
4-And in whatsoever you differ, the decision thereof is with
Allah}.
Therefore, whatever the Book and Sunnah decide and testify
to the truth of, then it, is the plain truth. What is beyond
truth, save falsehood? This is why Allah said,
111 FathAi-Bdri 13:130
121 At-Jabari 8:504
Surah 4. An-Nisa' (Part-5)
499
<*9
iif you believe in Allah and in the Last Day.}
meaning, refer the disputes and conflicts that arise between
you to the Book of Allah and the Sunnah of His Messenger
for judgment. Allah’s statement,
p o'>
iif you believe in Allah and in the Last Day.}
indicates that those who do not refer to the Book and Sunnah
for judgment in their disputes, are not believers in Allah or the
Last Day. Allah said,
iThat is better} meaning, referring to the Book of Allah and
the Sunnah of His Messenger for judgment in various disputes
is better,
iand more suitable for final determination.}
meaning, “Has a better end and destination,” as As-Suddi and
several others have stated* 1 * while Mujahid said, “Carries a
better reward.”* 21
ot OUli jjll Lj «iU[ tL *>-•'» ji+it olrjjl' p}
ol 4 L0S3 cJ VJ ^
Sjli. ^ jis ^ ^ p te f ^
P Hi** ^2 tL* f .rSjii ^
4 ii £f j^5 ^5}1 jJjCUS il^i tSX,1 oi A ^
i60. Have you not seen those (hyprocrites) who claim that they
believe in that which has been sent down to you, and that
which was sent down before you, and they wish to go for
judgment (in their disputes) to the Tdghiit while they have been
111 At-Tabari 8 :506
* 21 At-Tabari 8 :506
500
Tafsir Ibn Kathir
ordered to reject them. But Shaytan wishes to lead them far
astray
461 . And when it is said to them : "Come to what Allah has
sent down and to the Messenger ," you see the hypocrites turn
away from you with aversion. $
462. How then, when a catastrophe befalls them because of
what their hands have sent forth, they come to you swearing by
Allah, 'We meant no more than goodwill and conciliation !"}
463. They (hypocrites) are those of whom Allah knows what is
in their hearts; so turn aside from them (do not punish them)
but admonish them, and speak to them an effective word to
reach their inner selves.}
Referring to Other than the Qur’an and Sunnah for
Judgment is Characteristic of Non-Muslims
Allah chastises those who claim to believe in what Allah has
sent down to His Messenger jg and to the earlier Prophets, yet
they refer to other than the Book of Allah and the Sunnah of
His Messenger jg for judgment in various disputes. It was
reported that the reason behind revealing this Ayah was that a
man from the Ansar and a Jew had a dispute, and the Jew
said, “Let us refer to Muhammad to judge between us.”
However, the Muslim man said, “Let us refer to Kah bin Al-
Ashraf (a Jew) to judge between us.” It was also reported that
the Ayah was revealed about some hypocrites who pretended to
be Muslims, yet they sought to refer to the judgment of
Jahiliyyah. Other reasons were also reported behind the
revelation of the Ayah. However, the Ayah has a general
meaning, as it chastises all those who refrain from referring to
the Qur’an and Sunnah for judgment and prefer the judgment
of whatever they chose of falsehood, which befits the
description of Taghut here. This is why Allah said,
4and they wish to go for judgment to the Taghut }
until the end of the Ayah. Allah’s statement,
4tum away from you with aversion }
Surah 4. An-Nisd' ( Part-5 )
501
means, they turn away from you in arrogance, just as Allah
described the polytheists,
ivzc & c ft s. $ & 3
iWhen it is said to them: " Follow what Allah has sent dawn.”
They say : "Nay! We shall follow what we found our fathers
following
This is different from the conduct of the faithful believers,
whom Allah describes as,
ij j ft $ ji iSj c&gx 'sf &
iThe only saying of the faithful believers, when they are called,
to Allah and His Messenger, to judge between them, is that
they say: "We hear and we obey
Chastising the Hypocrites
Chastising the hypocrites, Allah said,
4 How then, when a catastrophe befalls them because of what
their hands have sent forth ,)>
meaning, how about it if they feel compelled to join you
because of disasters that they suffer due to their sins, then
they will be in need of you.
iThey come to you swearing by Allah, "We meant no more
than goodtoill and conciliation !”$
apologizing and swearing that they only sought goodwill and
reconciliation when they referred to other than the Prophet
for judgment, not that they believe in such alternative
judgment, as they claim. Allah describes these people to us
further in His statement,
* X
. . s' > *i . r .y. v
4And you see those in whose hearts there is a disease (of
hypocrisy), they hurry to their friendship, saying: ‘We fear "4,
until.
502
Tafsir Ibn Kathtr
iThen they will become regretful for what they have been
keeping as a secret in themselves }.
At-Tabarani recorded that Ibn ‘Abbas said, “Abu Barzah Al-
Aslami used to be a soothsayer who judged between the Jews
in their disputes. When some Muslims came to him to judge
between them, Allah sent down,
x* Jjil U j U
[ A v
i l*-*'*
iHave you not seen those (hyprocrites) who claim that they
believe in that which has been sent down to you, and that
which was sent down before you}, until,
i"We meant no more than goodwill and conciliation /'V 1 '
Allah then said,
4 6 & p-*i
iThey (hypocrites) are those of whom Allah knows what is in
their hearts ;}
These people are hypocrites, and Allah knows what is in
their hearts and will punish them accordingly, for nothing
escapes Allah’s watch. Consequently, O Muhammad! Let Allah
be sufficient for you in this regard, because He has perfect
knowledge of their apparent and hidden affairs. This is why
Allah said,
iso turn aside from them (do not punish them)}
meaning, do not punish them because of what is in their
hearts.
ibut admonish them} means, advise them against the hypocrisy
and evil that reside in their hearts,
i'A-k
iand speak to them an effective word to reach their inner
m
At-Tabarani 1 1 :373
503
Surah 4. An-Nisd' (Part-5)
selves}
advise them, between you and them, using effective words that
might benefit them.
'i&ZX \Z& it ljS& Upfi it IjZZX Ute
-4 'A-#- ^ i&a, Ji
lit
464. We se«f mo Messenger, but to be obeyed by Allah’s leave.
If they, when they were unjust to themselves, had come to you
and begged Allah's forgiveness, and the Messenger had begged
forgiveness for them, indeed, they would have found Allah All-
Forgiving, Most Merciful.}
465. But no, by your Lord, they can have no faith, until they
make you judge in all disputes between them, and find in
themselves no resistance against your decisions, and accept
(them) with full submission.}
The Necessity of Obeying the Messenger ^
Allah said,
ifpQ vt « i Z'f}
4We sent no Messenger, but to be obeyed} meaning, obeying the
Prophet was ordained for those to whom Allah sends the
Prophet. Allah’s statement,
iby Allah's leave} means, “None shall obey, except by My leave,”
according to Mujahid.* 1 * This Ayah indicates that the Prophets
are only obeyed by whomever Allah directs to obedience. In
another Ayah, Allah said,
iAnd Allah did indeed fulfill His promise to you when you
were killing them (your enemy) with His permission }
(I)
At-Tabari 8:516
504
Tafsir Ibn Kathir
meaning, by His command, decree, will and because He
granted you superiority over them. Allah’s statement,
}lf they (hypocrites), when they had been unjust to themselves,}
directs the sinners and evildoers, when they commit errors
and mistakes, to come to the Messenger so that they ask
Allah for forgiveness in his presence and ask him to supplicate
to Allah to forgive them. If they do this, Allah will forgive them
and award them His mercy and pardon. This is why Allah
said,
tS'ji V-*rr)}
4 they would have found Allah All-Forgiving (One Who forgives
and accepts repentance), Most Merciful }.
One Does not Become a Believer Unless He Refers to the
Messenger for Judgment and Submits to his Decisions
Allah said,
ii*- ^
4But no, by your Lord, they can have no faith, until they make
you judge in all disputes between them,}
Allah swears by His Glorious, Most Honorable Self, that no
one shall attain faith until he refers to the Messenger jg for
judgment in all matters. Thereafter, whatever the Messenger sg
commands, is the plain truth that must be submitted to
inwardly and outwardly. Allah said,
4\L& CJ- -4
iand find in themselves no resistance against your decisions,
and accept (them) with full submission.}
meaning: they adhere to your judgment, and thus do not feel
any hesitation over your decision, and they submit to it
inwardly and outwardly. They submit to the Prophet’s decision
with total submission without any rejection, denial or dispute.
Al-Bukhari recorded that TJrwah said, “Az-Zubayr quarreled
with a man about a stream which both of them used for
irrigation. Allah’s Messenger said to Az-Zubayr,
Surah 4. An-Nisd' (Part-5)
aaaijjg aa :%s®p ^s,
iri ' j' pSs l , ■■ a~i V \_jLl3 ( ji jjjj
l» ll ~ - —
£A J ^_J 4jl\ jjaj ^ J
"V ^"4 v ✓ , ^ ^ ^ ^
0—^-3 UJ^ul-aJ 'j 1 1 J^ii Ij Ovi^uiMj
^ j-^*' J jj;S ^ \Ljjibjj1
,#2 jfa j6?l^ j3$St
^'02 l^?3S^o0j f§| 'ju^i
505
o
^ >
j
;Ujl J-d jj !*4;j Ij Jil»
J!
“O Zubayrl Irrigate
(your garden) first, and
then let the water flow
to your neighbor .»
The Ansari became
angry and said, ‘O
Allah’s Messenger! Is
it because he is your
cousin?’ On that, the
face of Allah’s
Messenger jg changed
color (because of
anger) and said,
)s+Ss -4
*1 * *
r2<
4 j&ji j
d_jji k_33— 3 <_Jjo jl JjjLi rtJJl J-J-j
L*-'
tUJl 1 _ r ^»-l !^j U
r Jl ct^ J 5 -
«iijU. ;di j-;f
« Irrigate (your garden),
O Zubayr, and then
zvithhold the water until
it reaches the xualls (sur-
rounding the palms). Then, release the zuater to your neighbor .»
So, Allah’s Messenger jg gave Az-Zubayr his full right when the
Ansari made him angiy. Before that, Allah’s Messenger jg had
given a generous judgment, beneficial for Az-Zubayr and the
Ansari. Az-Zubayr said, 1 think the following verse was revealed
concerning that case,
£-s» &- ^ Qjj
iBut no, by your Lord, they can have no faith, until they make
you (O Muhammad £g ) judge in all disputes between
them.y ” |1 >
m
Path Al-Bari 8 : 103
506
Tafsir Ibn Kathir
Another Reason
In his Tafsir, Al-Hafiz Abu Ishaq Ibrahim bin ‘Abdur-
Rahman bin Ibrahim bin Duhaym recorded that Damrah
narrated that two men took their dispute to the Prophet
and he gave a judgment to the benefit of whoever among them
had the right. The person who lost the dispute said, “I do not
agree.” The other person asked him, “What do you want then?”
He said, “Let us go to Abu Bakr As-Siddiq.” They went to Abu
Bakr and the person who won the dispute said, “We went to
the Prophet jg with our dispute and he issued a decision in my
favor.” Abu Bakr said, “Then the decision is that which the
Messenger of Allah jg issued.” The person who lost the dispute
still rejected the decision and said, “Let us go to TJmar bin Al-
Khattab.” When they went to TJmar, the person who won the
dispute said, “We took our dispute to the Prophet jg and he
decided in my favor, but this man refused to submit to the
decision.” TJmar bin Al-Khattab asked the second man and he
concurred. ‘Umar went to his house and emerged from it
holding aloft his sword. He struck the head of the man who
rejected the Prophet’s decision with the sword and killed him.
Consequently, Allah revealed,
iBut no, by your Lord, they can have no faith}. 11 *
^ eg &
^ Gj5 j * / « ■ ;» • , if ijjj /iV jJj
J-siuJl oi pr^
y'- Ar. <iC ^ r *
<(66. And if We had ordered them (saying), "Kill yourselves
(i.e. the innnocent ones kill the guilty ones) or leave your
homes," very few of than would have done it; but if they had
done what they were told, it would have been better for them,
and would have strengthened their conviction ;}
Ad-Durr Al-Manthur 2 :322 . This narration is not authentic . Damrah
was not a Companion .
Surah 4. An-Nisd' ( Part-5 )
507
467. And indeed We would then have bestowed upon them a
great reward from Ourselves.}
468. And indeed We would have guided them to the straight
way.}
469. And whoever obeys Allah and the Messenger, then they
will be in the company of those on whom Allah has bestowed
His grace, of the Prophets, the Siddiqin, the martyrs, and the
righteous. And how excellent these companions are!}
470. Such is the bounty from Allah, and Allah is sufficient as
All-Knower.}
Most People Disobey What They Are Ordered
Allah states that even if the people were commanded to
commit what they were prohibited from doing, most of them
would not submit to this command, for their wicked nature is
such that they dispute orders. Allah has complete knowledge
of what has not occured, and how it would be if and when it
did occur. This is why Allah said,
Q*it 4 ucT $;}
4And if We had ordered them (saying), "Kill yourselves (i.e.
the innnocent ones kill the guilty ones) }
until the end of the Ayah. This is why Allah said,
£ ijLi ‘fi}
4but if they had done what they were told,}
meaning, if they do what they were commanded and refrain
from what they were prohibited,
4’4 £- S&}
4it would have been better for them,}
than disobeying the command and committing the prohibition,
4and would have strengthened their conviction},
stronger Tasdiq (conviction of faith), according to As-Suddi.
Surah 4. An-Nisa (Part-5)
509
weak and I heard him saying,
tT-yijij Si (*1^ «*>' (t*S^ Sj' g}
4”i f/ie company of those on whom Allah has bestowed His
grace, the Prophets, the true believers (Siddiqin), the martyrs
and the righteous}
I knew then that he was being given the choice. ” 111 Muslim
recorded this Hadith. l2]
This Hadith explains the meaning of another Hadith; the
Prophet ss said before his death;
•JkVi jJ e J\ [ J]
«0 Allah! In the Most High Company » three times, and he
then died, may Allah’s best blessings be upon him.' 31
The Reason Behind Revealing this Honorable Ayah
Ibn Jarir recorded that Said bin Jubayr said, “An Ansari
man came to the Messenger of Allah sg while feeling sad. The
Prophet said to him, Why do I see you sad?’ He said, ‘O
Allah’s Prophet! I was contemplating about something.’ The
Prophet sg said, What is it?’ The Ansari said, We come to you
day and night, looking at your face and sitting by you.
Tomorrow, you will be raised with the Prophets, and we will not
be able to see you.’ The Prophet jg did not say anything, but
later Jibril came down to him with this Ayah,
S i *| ! ' Si i*"' Syi'
iAnd whoever obeys Allah and the Messenger then they will be
in the company of those on whom Allah has bestowed His
grace, of the Prophets},
and the Prophet sent the good news to the Ansari man.”* 4 '
This Hadith was narrated in Mursal form* 5 ' from Masruq,
Ikrimah, ‘Amir Ash-Shalji, Qatadah and Ar-Rabx‘ bin Anas.
This is the version with the best chain of narrators. Abu Bakr
bin Marduwyah recorded it with a different chain from ‘A’ishah,
111 Fath Al-Bari 8 : 1 03 .
121 Muslim 4:1893
131 Muslim 4:1894
141 At-Tabari 8 :534
* 5 * The chain of narration is missing the name of the Companion .
Surah 4. Ati-Nisd' ( Part-5 )
511
“ Whoever dies in f/iis state will be with the Prophets, the
truthful and martyrs on the Day of Resurrection, as long as -
and he raised his finger - he is not disobedient to his
parents, n” 111 Only Ahmad recorded this Hadith.
Greater news than this is in the authentic Hadith collected
in the Sahih and Musnad compilations, in Mutawatir form,
narrated by several Companions that the Messenger of Allah
was asked about the person who loves a people, but his
status is not close to theirs. The Messenger said,
i'fS It
“One is with those whom he loves . » |2)
Anas commented, “Muslims were never happier than with this
Hadith.” In another narration, Anas said, “I love the Messenger
of Allah, Abu Bakr and TJmar, and I hope that Allah will
resurrect me with them, even though I did not perform actions
similar to theirs.” 131 Allah said,
^ jJiit
iSuch is the bounty from Allah) meaning, from Allah by His
mercy, for it is He who made them suitable for this, not their
good deeds.
iand Allah is sufficient as All-Knower ), He knows those who
deserve guidance and success.
o-j jjj . ji oU 'jyLiti Ijji.
$2 $ $ i! £ fit ^ 1 ft $ di3
'j> f*4" ^ .yyj *i'
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472. O you who believe! Take your precautions, and either go
111 Jami' Al-Masanid was-Sunan 10:77
121 Al-Bukhari no. 6168, and MusUm 2640
131 Fath Al-Bari 7 :51
512
Tafstr Ibti Kathfr
forth (on an expedition) in parties, or go forth all together. $
472. There is certainly among you he who would linger behind.
If a misfortune befalls you, he says, " Indeed Allah has favored
me in that I was not present among them."}
473. But if a bounty comes to you from Allah, he would surely
say - as if there had never been ties of affection between you
and him, "Oh! I wish I had been with them; then I would have
achieved a great success."}
474. So fight those who trade the life of this world with the
Hereafter, in the cause of Allah, and whoever fights in the
cause of Allah, and is killed or gets victory, We shall bestow on
him a great reward. £ [1]
The Necessity of Taking Necessary Precautions Against
the Enemy
Allah commands His faithful servants to take precautions
against their enemies, by being prepared with the necessary
weapons and supplies, and increasing the number of troops
fighting in His cause.
4in parties} means, group after group, party after party, and
expedition after expedition. ‘Ali bin Talhah reported that Ibn
‘Abbas said that,
4and either go forth in parties} means, “In groups, expedition
after expedition,
4^~=r l £}
4or go forth all together}, means, all of you.” 121 Similar was
reported from Mujahid, ‘Ikrimah, As-Suddi, Qatadah, Ad-
,1 * There is a difference of opinion over the statement translated here
as; “those who trade the life of this world with the Hereafter.” It
could mean ; “sold the life of this world for the sake of the
Hereafter”, or; “purchased the life of this world at the expense of
the Hereafter.” So it is either an order for those of conviction to
fight, or an order to those whose hearts waver in faith, who are
quoted in the previous Ayah, to fight with sincerity, not for wordly
matters. Most of the commentators see it as the first example.
[2] At-Jabari 8 :537
Surah 4. Ati-Nisa' ( Part-5 )
513
Dahhak, ‘Ata’ Al-Khurrasani, Muqatil bin Hayyan and Khusayf
Al-Jazari. 1 * 1
Refraining from Joining Jihad is a Sign of Hypocrites
Allah said,
iThere is certainly among you he who ivould linger behind.}
Mujahid and others said that this Ayah was revealed about
the hypocrites.' 2 ' Muqatil bin Hayyan said that,
^linger behind } means, stays behind and does not join Jihad. It
is also possible that this person himself lingers behind, while
luring others away from joining Jihad. For instance, ‘Abdullah
bin Ubayy bin Salul, may Allah curse him, used to linger
behind and lure other people to do the same and refrain from
joining Jihad, as Ibn Jurayj and Ibn Jarir stated. This is why
Allah said about the hypocrite, that when he lingers behind
from Jihad, then:
}If a misfortune befalls you} death, martyrdom, or - by Allah’s
wisdom - being defeated by the enemy,
4'V M 2 & * k & ^ 3 ti}
ihe says, " Indeed Allah has favored me that I was not present
among them.”}
meaning, since I did not join them in battle. Because he
considers this one of Allah’s favors on him, unaware of the
reward that he might have gained from enduring war or
martyrdom, if he was killed.
iBut if a bounty comes to you from Allah}
such as victory, triumph and booty,
m At-Jabari 8 :537-538
121 At-Tabari 8 :538
514
Tafsir Ibn Kathir
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by being assigned a
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and taking possession
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his ultimate aim and
objective.
The Encouragement to Participation in Jihad
Allah then said,
4So fight} the believer with an aversion (to fighting),
Q* 1' s£J< <<jiA M' M d>
ithose who trade the life of this world with the Hereafter}
referring to those sell their religion for the meager goods of the
world, and they only do this because of their disbelief and lack
of faith. Allah then said;
0 *i‘y Sy^ 5I1I Syf- 4 j~ij J*j}
4And whoever fights in the cause of Allah, and is killed or gets
525
Surah 4. An-Nisd' ( Part-5 )
victory, We shall bestow on him a great reward.}
meaning, whoever fights in the cause of Allah, whether he was
killed or triumphant, he will earn an immense compensation
and a great reward with Allah. The Two Sahihs recorded,
jj ji illy; j| tjL-i JiaUtly ill I
r* JA Jl* U* 1*4
'‘Allah has guaranteed the Mujahid in His cause that He will
either bring death to him, admitting into Paradise; or, He will
help him return safely to his home with whatever reward and
booty he gained.
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475. And what is wrong with you that you fight not in the
cause of Allah, and for those weak, ill-treated and oppressed
among men, women, and children, whose cry is: " Our Lord!
Rescue us from this town whose people are oppressors; and
raise for us from You one who will protect, and raise for us
from You one who will help.”}
i76. Those who believe, fight in the cause of Allah, and those
who disbelieve, fight in the cause of the Taghut. So fight
against the friends of Shaytan ; ever feeble indeed is the plot of
Shay tan.}
Encouraging Jihad to Defend the Oppressed
Allah encouraged His believing servants to perform Jihad in
His cause and to strive hard to save the oppressed Muslims in
Makkah, men, women and children who were restless because
of having to remain there. This is why Allah said,
•£* iii 14^ J$\}
' '' Fath Al-Bari 6 :253 and Muslim 3 : 1496
516
Tafsir Ibn Kathir
izvhose cry is: “ Our Lord! Rescue us from this town},
referring to Makkah. In a similar Ayah, Allah said,
^ 3 ' O? ot jff)}
iAtid many a toion, stronger than your town which has driven
you out}
Allah then describes this town,
izvhose people are oppressors; and raise for us from You one
who zoill protect, and raise for us from You one who will help}
meaning, send protectors and helpers for us. Al-Bukhari
recorded that Ibn ‘Abbas said, “I and my mother were from the
oppressed (in Makkah).” 111
Allah then said,
/** ^ |5,f ✓ , 'A f *• / . *■ > ;; p/.<- *
J-L-- ifM\y
iThose who believe, fight in the cause of Allah, and those who
disbelieve, fight in the cause of the Taghiit.}
Therefore, the believers fight in obedience to Allah and to
gain His pleasure, while the disbelievers fight in obedience to
Shaytan. Allah then encourages the believers to fight His
enemies,
i^s, &? '4 k
iSo fight against the friends of Shaytan; ever feeble indeed is
the plot of Shaytan}.
111 FathAl-Bari 8:103
Surah 4. An-Nisa' ( Part-5 )
517
i77. Have you not seen those who were told to hold back their
hands (from fighting) and perform Saldh and give Zakdh, but
when the fighting was ordained for them, behold! a section of
them fear men as they fear Allalt or even more. They say: “ Our
Lord! Why have You ordained for us fighting? Would that You
granted us respite for a short period?" Say: " Short is the
enjoyment of this world. The Hereafter is (far) better for him
xoho fears Allah, and you shall not be dealt with unjustly even
equal to the Fa til.}
478. " Wheresoever you may be, death will overtake you even if
you are in fortresses built up strong and high!” And if some
good reaches them, they say, “ This is from Allah," but if some
evil befalls them, they say, "This is from you." Say: " All
things are from Allah," so what is wrong with these people that
they fail to understand any word?}
479. Whatever of good reaches you, is from Allah, but
whatever of evil befalls you, is from yourself. And We have sent
you as a Messenger to mankind, and Allah is sufficient as a
Witness .}
The Wish that the Order for Jihad be Delayed
In the beginning of Islam, Muslims in Makkah were
commanded to perform the prayer and pay some charity, so as
to comfort the poor among them. They were also commanded
to be forgiving and forbearing with the idolators and to observe
patience with them at the time. However, they were eager and
anticipating the time when they would be allowed to fight, so
that they could punish their enemies. The situation at that
time did not permit armed conflict for many reasons. For
instance, Muslims were few at the time, compared to then-
numerous enemies. The Muslims’ city was a sacred one and
the most honored area on the earth, and this is why the
command to fight was not revealed in Makkah. Later on when
the Muslims controlled a town of their own, Al-Madinah, and
had strength, power and support, Jihdd was then legislated.
Yet, when the command to fight was revealed, just as Muslims
wished, some of them became weary and were very fearful of
518
Tafsir Ibn Kathir
facing the idolators in battle.
iyj fi 'tip J
AThey say: " Our Lord! Why have You ordained for us
fighting? Would that You had granted us respite for a short
period?”
meaning, we wish that Jihad was delayed until a later time,
because it means bloodshed, orphans and widows. In a similar
Ayah, Allah said,
AStisf ft pp *33 tiSp % %P Py y-i ip: j»
AThose who believe say: " Why is not a Surah sent down (for
us)? But when a decisive is sent down, and fighting is
mentioned
Ibn Abi Hatim recorded that Ibn ‘Abbas said that ‘Abdur-
Rahman bin ‘Awf and several of his companions came to the
Prophet sg while in Makkah and said, “O Allah’s Prophet! We
were mighty when we were pagans, but when we embraced the
faith, we became weak.” The Prophet said,
« I zoas commanded to pardon the people, so do not fight them .»
When Allah transferred the Prophet jg to Al-Madlnah, He
commanded him to fight (the idolators), but they (some
Muslims) held back. So, Allah revealed the Ayah;
Afi.4 -<i Si SM Si ) fa
iHave you not seen those who were told to hold back their
hands
This Hadith was collected by An-Nasa’i and Al-Hakim . 121
Allah’s statement,
ASay: "Short is the enjoyment of this world. The Hereafter is
(far) better for him who fears Allah, ^
means, the destination of the one who with Taqwa is better for
111 At-Tabari 8 :549
An-Nasa’i in Al-Kubra 6 :325 and Al-Hakim 2 :307
Surah 4. An-Nisa' ( Part-5 )
him than this life.
519
IfM %}
iand you shall not be dealt with unjustly even equal to the
Fatil .}
for your good deeds. Rather, you will earn your full rewards
for them. This promise directs the focus of believers away from
this life and makes them eager for the Hereafter, all the while
encouraging them to fight in Jihad.
There is No Escaping Death
Allah said,
iv& ^ j ^ ii £3 P& m
^ Wheresoever you may be, death will overtake you even if you
are in fortresses built up strong and high!}
meaning, you shall certainly die and none of you shall ever
escape death. Allah said,
iWhatsooever is on it (the earth) will perish },
^ js>
iEvcryone shall taste death}, and,
jiii tj}
iAtid W/c granted not to any human being immortality before
you}.
Therefore, every soul shall taste death and nothing can save
any person from it, whether he performed Jihad or not.
Everyone has an appointed time, and a limited term of life.
In the illness that preceded his death, Khalid bin Al-Walld
said, while in his bed, “I participated in so and so number of
battles, and every part of my body sustained an injury due to
a stab or a shot. Yet here I am, I die in my bed! Let not the
eyes of the cowards ever taste sleep.” Allah’s statement,
gw 4
ieven if you are in fortresses built up strong and high!}
521
Surah 4. An-Nisa' ( Part-5 )
Allah’s statement that all things are from Him means,
everything occurs by the decision and decree of Allah, and His
decision shall come to pass for both the righteous and the
wicked, the faithful and the disbelievers. Allah then said while
addressing His Messenger jg, but refering to mankind in
general.
iWhatever of good reaches you, is from Allah >
meaning, of Allah’s bounty, favor, kindness and mercy.
iui' Zj}
iBut whatever of evil befalls you, is from yourself.}, meaning
because of you and due to your actions. Similarly, Allah said,
4 J’’ > O* lA'SU eLj (yi Zj}
iAnd whatever of misfortune befalls you, it is because of what
your hands have earned. And He pardons much.}
As-Suddi, Al-Hasan Al-Basri, Ibn Jurayj and Ibn Zayd said
that,
ifrom yourself} means, because of your errors. Qatadah said
that,
iFrom yourself} means, as punishment for you, O son of
Adam, because of your sins. Allah said,
iAnd We have sent you as a Messenger to mankind,}
so that you convey to them Allah’s commandments, what He
likes and is pleased with, and what He dislikes and refuses.
& m
iand Allah is sufficient as a Witness.} that He has sent you. He is
also Witness over you and them, having full knowledge in what
you convey to them and the disbelief and rebellion with which
they respond to the truth.
522
Tafsir Ibn Kathir
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480. He who obeys the
Messenger, has indeed
obeyed Allah, but he
who turns away, then
We have not sent you as
a watcher over them .>
481 . They say : "We are
obedient," but when
they leave you, a section
of them spends all night
in planning other than
what you say. But Allah
records their nightly
(plots). So turn aside from them (do not punish them), and put your
trust in Allah. And Allah is Ever All-Sufficient as a Disposer of
affairs.}
Obeying the Messenger is Obeying Allah
Allah states that whoever obeys His servant and Messenger,
Muhammad obeys Allah; and whoever disobeys him,
disobeys Allah. Verily, whatever the Messenger jg utters is not
of his own desire, but a revelation inspired to him. Ibn Abi
Hatim recorded that Abu Hurayrah said that the Messenger of
Allah said,
& Ifj i il ^ai. jii jX^ai- ‘Jaj kill jdi
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lj^ l i. !!»;;>•
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Surah 4. An-Nisd' ( Part-5 )
523
i Whoever obeys me, obeys Allah; and whoever disobeys me,
disobeys Allah. Wlwever obeys the Amir (leader, ruler), obeys
me; and whoever disobeys the Atnir, disobeys me. »* 1]
This Hadith was recorded in the Two Sahths.* 21 Allah’s
statement.
’ fS t, Uj d_>> £j}
4But he who turns away, then We have not sent you as a
watcher over them.}
means, do not worry about him. Your job is only to convey,
and whoever obeys you, he will acquire happiness and success
and you will gain a similar reward to that he earns. As for the
one who turns away from you, he will gain failure and loss
and you will not carry a burden because of what he does. A
Hadith states,
M. ! V
v Whoever obeys Allah and His Messenger, will acquire
guidance; and whoever disobeys Allah and His Messenger, will
only harm himself. 3,31
The Foolishness of the Hypocrites
Allah said,
iThey say: “We are obedient/'}. Allah states that the hypocrites
pretend to be loyal and obedient.
4but when they leave you}, meaning, when they depart and are
no longer with you,
(»ri iijjC
4a section of them spends all night in planning other than what
111 Ahmad 1 :252
I 2 ' Path Al-Bari 6 : 135 and Muslim 3 : 1466
Muslim 2 :594
524
Tafsir Ibti Kathir
you say}.
They plot at night among themselves for other than what
they pretend when they are with you. Allah said,
4But Allah records their nightly (plots).} meaning, He has full
knowledge of their plots and records it through His command
to His scribes, the angels who are responsible for recording the
actions of the servants.
This is a threat from Allah, stating that He knows what the
hypocrites try to hide, their plotting in the night to defy the
Messenger sg and oppose him, even though they pretend to be
loyal and obedient to him. Allah will certainly punish them for
this conduct. In a similar Ayah, Allah said,
ilx
iThey Qiypocrites ) say: "We have believed in Allah and in the
Messenger, and ive obey,"}
until the end of the Ayah. Allah’s statement,
iSo turn aside from them} means, pardon them, be forbearing
with them, do not punish them, do not expose them to the
people and do not fear them.
$'3 '&'$'*}
iand put your trust in Allah. And Allah is Ever All-Sufficient
as a Disposer of affairs.}
meaning, He is sufficient as Protector, Supporter and Helper
for those who rely on Him and return to Him.
A* d X* -jt <$}
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4
482 . Do they not then consider the Qur'an carefully? Had it
been from other than Allah, they would surely, have found
therein contradictions in abundance}.
Surah 4 . An-Nisd' ( Part-5 )
525
483. When there comes to them some matter touching (public)
safety or fear, they make it known (among the people); if only
they had referred it to the Messenger or to those charged with
authority among them, the proper investigators would have
understood it from them (directly). Had it not been for the grace
and mercy of Allah upon you, you would have followed
Shay tan, except a few of you.}
The Qur’an is True
Allah commands them to contemplate about the Qur’an and
forbids them from ignoring it, or ignoring its wise meanings
and eloquent words. Allah states that there are no
inconsistencies, contradictions, conflicting statements or
discrepancies in the Qur’an, because it is a revelation from the
Most-Wise, Worthy of all praise. Therefore, the Qur’an is the
truth coming from the Truth, Allah. This is why Allah said in
another Ayah,
4Do they not then think deeply in the Qur'an, or are their
hearts locked up (from understanding it)?} Allah then said,
4 ^
Jf- -Pi Cri O 1
Sf
4Had it been from other than Allah,} meaning, had it been
fraudulent and made up, as the ignorant idolators and .
hypocrites assert in their hearts,
{>%$}
4 they would surely, have found therein contradictions},
discrepancies and inconsistencies,
4(jifo=o}
4in abundance}. However, this Qur’an is free of shortcomings,
and therefore, it is from Allah. Similarly, Allah describes those
who are firmly grounded in knowledge,
4 *4#
4 We believe in it, all of it is from our Lord. >(3:7)
meaning, the Muhkam sections (entirely clear) and the
526
Tafsir Ibn Kathfr
Mutashabih sections (not entirely clear) of the Qur’an are all
true. So they understand the not entirely clear from the clear,
and thus gain guidance. As for those in whose heart is the
disease of hypocrisy, they understand the Muhkam from the
Mutashabih ; thus only gaining misguidance. Allah praised
those who have knowledge and criticized the wicked.
Imam Ahmad recorded that ‘Amr bin Shu'ayb said that his
father said that his grandfather said, “I and my brother were
present in a gathering, which is more precious to me than red
camels. My brother and I came and found that some of the
leaders of the Companions of the Messenger of Allah jg were
sitting close to a door of his. We did not like the idea of being
separate from them, so we sat near the room. They then
mentioned an Ayah and began disputing until they raised their
voices. The Messenger of Allah sg was so angry that when he
went out his face was red. He threw sand on them and said to
them,
id] itii; jjl; ji*4ii 3] i
Hj\ *JV I At \ il* ‘f-i'jZ. ul i lIa;
i Behold , O people! This is hoiv the nations before you were
destroyed, because of their disputing with their Prophets and
their contradicting parts of the Books with other parts. The
Qur'an does not contradict itself. Rather, it testifies to the truth
of itself. Therefore, whatever of it you have knowledge in, then
implement it, and whatever you do not know of it, then refer it
to those who have knowledge in
Ahmad recorded that ‘Abdullah bin ‘Amr said, “I went to the
Messenger of Allah jg one day. When we were sitting, two men
disputed about an Ayah, and their voices became loud. The
Prophet said,
4 ^ oidi U; ! «
“ Verily, the nations before you were destroyed because of their
m
Aljmad 2 : IS 1
527
Surah 4. An-Nisd' (Part-5)
disagreements over the Boo/c. »*'* Muslim* 2 * and An-Nasa’i * 3 *
recorded this Hadith.
The Prohibition of Disclosing Unreliable and
Uninvestigated News
Allah caiH
iWhen there comes to them some matter touching (public)
safety or fear, they make it known (among the people)
chastising those who indulge in things before being sure of
their truth, disclosing them, making them known and
spreading their news, even though such news might not be
true at all. In the introduction to his Sahih, Imam Muslim
recorded that Abu Hurayrah said that the Prophet jg said,
to jL>y ijl LijlS
« Narrating everything one hears is sufficient to make a person a
/wr.»' 4 >
This is the same narration collected by Abu Dawud in the
section of Adab (manners) in his Sunan.* 5 ’ In the Two Sahihs,
it is recorded that Al-Mughlrah bin Shulsah said that the
Messenger of Allah jg prohibited, “It was said,” and, “So-and-so
said.”* 6 * This Hadith refers to those who often convey the
speech that people utter without investigating the reliability
and truth of what he is disclosing. The Sabah also records,
Jl*~\ ^4* ‘44* ill j*j
« Whoever narrates a Hadith while knowing it is false, then he
is one of the two liars (who invents and who spreads the
lie). »* 7 *
We should mention here the Hadith of TJmar bin Al-Khattab
collected in the Two Sahihs. When “Umar was informed that
111 Ahmad 2: 192
* 2 * Muslim 4 :2053
* 3 * An-Nasa’i in Al-Kubra 5 :33
* 4 * Muslim 1 :10
* 5 * Abu Dawud 5 :226
* 6 * Muslim : 5 and Abu Dawud : 4992
* 7 * Muslim 1 :9
528
Tafsir Ibn Kathtr
the Messenger of
Allah divorced his
wives, he came from
his house, entered the
Masjid and found the
people talking about
this news. He could
not wait and went to
the Prophet jg to ask
him about what had
truly happened,
asking him, “Have
you divorced your
wives?” The Prophet
M said, “No.” TJmar
said, “I said, Allahu
A kb a r ” and
mentioned the rest of
the Hadith. In the
narration that Muslim
collected, TJmar said,
“I asked, ‘Have you
divorced them?’ He
said, 7*10.’ So, I stood
by the door of the
Masjid and shouted
with the loudest voice, The Messenger of Allah did not
divorce his wives.’ Then, this Ayah was revealed,
^ lij vot^j
o* 1 J — (H J 0 _} 1 1>; I L«J 1 jCJLs
j* ^ ^ S»f j
;4 qjiq
ooKvi
A^'V' \ >' '■ \". * " "
iqs ^ //i
4Wheti there comes to them some matter touching (public)
safety or fear, they make it known (among the people), if only
they had referred it to the Messenger or to those charged with
authority among them, the proper investigators would have
understood it from them (directly).} So I properly
investigated that matter.” 111
m
Fath Al-Bari 9 : 187 and Muslim 2 : 1 105
Surah 4. An-Nisa' (Part-5)
529
This Ayah refers to proper investigation, or extraction of
matters from their proper resources. Allah’s statement,
H4 •*>
iyou would have followed Shay tan except a few of you.} refers to
the believers, as ‘Ali bin Abi Talhah reported from Ibn
’Abbas. 111
cpt vJiS2 o 1 ii' - »> 'Jl 'j ji' J_lS ^
Ail a; fi?r
|Td^- '»ij ^ "illf jljj 1^*4 SX. «'«..* *iil
^ <i' -A''.Cir*‘ Jc^ 1 cl* Si' 6^ Xfyjj 3^ 1,1* j— IjjO juwii
y v ’ v i'f ** ff ^ i <* *f •*'«' ^ . »»»/ •* iv < .
4#4. 77ien fight in the cause of Allah, you are not tasked (held
responsible) except for yourself, and incite the believers (to fight
along with you), it may be that Allah will restrain the evil
might of the disbelievers. And Allah is Stronger in might and
Stronger in punishing .}
485. Whosoever intercedes for a good cause, will have the
reward thereof; and whosoever intercedes for an evil cause, will
have a share in its burden. And Allah is Ever All-Able to do
everything .}
486. When you are greeted with a greeting, greet in return
with what is better than it, or (at least) return it equally.
Certainly, Allah is Ever a Careful Account Taker of all things .}
487. Allah! None has the right to be worshipped but He.
Surely, He will gather you together on the Day of Resurrection
about which tltere is no doubt. And who is truer in statement
than Allah?}
Allah Commands His Messenger ^ to Perform Jihad
Allah commands His servant and Messenger, Muhammad sfe,
to himself fight in Jihad and not to be concerned about those
who do not join Jihad. Hence Allah’s statement,
m
At-Tabari 8 :575
530
Tafsir Ibn Katlnr
4 [ ■*}
iyou are not tasked (held responsible except for yourself, $
Ibn Abi Hatim recorded that Abu Ishaq said, “I asked Al-
Bara bin ‘Azib about a man who meets a hundred enemies
and still fights them, would he be one of those referred to in
Allah’s statement,
iAnd do not throw yourselves into destruction (by not
spending your wealth in the cause of Allah)}?
He said, ‘Allah said to His Prophet,
ij&Z 'i jii 4
iThen fight in the cause of Allah, you are not tasked (held
responsible) except for yourself, and incite the believers (to fight
along with you)}.”
Imam Ahmad recorded Sulayman bin Dawud saying that
Abu Bakr bin ‘Ayyash said that Abu Ishaq said, “I asked Al-
Bara’, If a man attacks the lines of the idolators, would he be
throwing himself to destruction?’ He said, ‘No because Allah
has sent His Messenger and commanded him.
4&Z 4 jp}
iThen fight in the cause of Allah, you are not tasked (held
responsible) except for yourself,}
That Ayah is about spending [in Allah’s cause ].”* 11
Inciting the Believers to Fight
Allah said,
iand incite the believers} to fight, by encouraging them and
strengthening their resolve in this regard. For instance, the
Prophet said to the believers at the battle of Badr, while
organizing their lines,
111 Ahmad 4:281
532
Surah 4. An-Nisd’ (Part-5)
« Stand up and march forth to a Paradise, as wide as the
heavens and Earth .a 1 11
There are many Hadiths that encourage Jihad. Al-Bukhari
recorded that Abu Hurayrah said that the Messenger of Allah
Si said,
j k j kiL
aJj jA\ *j>j\ jt ji jii ^ i kI»Ji iU-jj ji kii
i Whoever believes in Allah and His Messenger, offers prayer,
pays the Zakdlt and fasts the month of Ramadan, will rightfully
be granted Paradise by Allah, no matter whether he migrates in
Allah’s cause or remains in the land where he is bom. »
The people said, ‘O Allah’s Messenger! Shall we acquaint the
people with this good news?’ He said,
kkil kill UopI 'Jr'ji iiU c»Jl ^ jj*
^ j <*>' i^jSii) »uiji
«iiJl ’frJi oj i jl^Jl u'ji J iki^Jl
« Paradise has one hundred grades which Allah has reserved for
the Mujahidin who fight in His cause, the distance between
each two grades is like the distance between the heaven and the
Earth. So, when you ask Allah, ask for Al-Firdaws, which is
the best and highest part of Paradise, above it is the Throne of
the Most Betieficent (Allah) and from it originate the rivers of
Paradise. » |2 '
There are various narrations for this Hadith from TJbadah, 13 *
Mu'adh,* 4 * and Abu Ad-Darda’. Abu Said Al-Khudri narrated
that the Messenger of Allah jg said,
*1 J 4 1—* ^5 j i Urfi k Uj kiiL j jj* ! A .-W-* lil Ud
Pq *
«0 Abu Sa’id! Whoever accepts Allah as his Lord, Islam as his
111 Muslim 3:1510
m FathAl-Bari 6:14
[31 Tuhfat Al-Ahwadhi 7 :237
* 4 ' Ibn Majah 2 : 1448
532
Tafsir Ibn Kathfr
religion and Muhammad as the Prophet, then he would
rightfully acquire Paradise .»
Abu Said liked these words and said, “O Allah’s Messenger!
Repeat them for me.” The Prophet jg repeated his words, then
said.
^ U <il ‘ji j 1
*And (there is) another deed far which Allah raises the servant
a hundred grades in Paradise, between each two grades is the
distance behoeen heaven and Earth.*
Abu Said said, “What is it, O Allah’s Messenger ?” He said,
« Jihad in Allah's cause.* This Hadith was collected by
Muslim.* 1 '
Allah’s statement,
& jX Jfc J lit J±}
iit may be that Allah zuill restrain the evil might of the
disbelievers .>
means, by your encouraging them to fight, their resolve will be
strengthened to meet the enemy in battle, to defend Islam and
its people and to endure and be patient against the enemy.
Allah’s statement,
xiVj JlSI
4 And Allah is Stronger in might and Stronger in punishing.}
means, He is able over them in this life and the Hereafter, just
as He said in another Ayah,
'k.JfC. ijD jCij pfa. *i' iGi
4But if it had been Allah's will, He Himself could certainly
have punished them (without you). But (He lets you fight) in
order to test some of you with others} (47:4).
111 Muslim 3:1501
533
Surah 4. An-Nisd' ( Part-5 )
Interceding for a Good or an Evil Cause
Allah said,
4 Whosoever intercedes for a good cause, will have the reward
thereof;}
meaning, whoever intercedes in a matter that
results, will acquire a share in that good.
produces good
iAnd whosoever intercedes for an evil cause, will have a share
in its burden.}
meaning, he will carry a burden due to what resulted from his
intercession and intention. For instance, it is recorded in the
Sahlh that the Prophet jg said,
U jUJ Jjlp <1)1 1 1
« Intercede and you will gain a reward of it. Yet, Allah shall
decide whatever He wills by the words of His Prophet .» m
Mujahid bin Jabr said, “This Ayah was revealed about the
intercession of people on behalf of each other .” 121 Allah then
said.
4 )^ }& $ & iif j ^ j }
iAnd Allah is Ever Muqit over everything .}
Ibn ‘Abbas, ‘Ata’, ‘Atiyah, Qatadah and Matar Al-Warraq said
that,
iMuqit } means, “Watcher .” 131 Mujahid said that Muqit means,
Witness’, and in another narration, ‘Able to do .’* 41
Returning the Salam, With a Better Salam
Allah said,
111 Fath Al-Bari 3 :35 1
121 At-Jabari 8:581
131 At-Jabari 8 :583
141 At-Jabari 8:583.
534
Tafsir Ibn Kathir
r*r
60
iWhen you are greeted with a greeting, greet in return with
what is better than it, or (at least) return it equally
meaning, if the Muslim greets you with the Salam, then return
the greeting with a better Salam, or at least equal to the
Salam that was given. Therefore, the better Salam is
recommended, while returning it equally is an obligation.
Imam Ahmad recorded that Abu Raja’ Al-‘Utaridi said that
Imran bin Husayn said that a man came to the Messenger of
Allah and said, “As-Salamu ‘Alaykum". The Prophet
returned the greeting, and after the man sat down he said,
“Ten.” Another man came and said, “ As-Salamu ‘Alaykum wa
RahmatuUdh, O Allah’s Messenger.” The Prophet jg returned
the greeting, and after the man sat down he said, “Twenty.”
Then another man came and said, “ As-Salamu ‘Alaykum wa
Rahmatullah wa Barakatuh.” The Prophet returned the
greeting, and after the man sat down he said, “Thirty ." 111 This
is the narration recorded by Abu Dawud. At-Tirmidhi, An-
Nasa’i and Al-Bazzar also recorded it. At-Tirmidhi said, “Hasan
Gharib”. There are several other Hadiths on this subject from
Abu Said, ‘Ali, and Sahl bin Hanif .' 21 When the Muslim is
greeted with the full form of Salam, he is obliged to return the
greeting equally.
As for Ahl Adh-Dhimmah 131 the Salam should not be initiated
nor should the greeting be added to when returning their
greeting. Rather, as recorded in the Two Sahihs their greeting
is returned to them equally. Ibn Umar narrated that the
Messenger of Allah sg said,
: jii istdU fun j jZ ^ fidU fJL.
«When the ]ews greet you, one of them would say, 'As-Sdmu
‘Alayka ( death be unto you).' Therefore, say, Wa ‘Alayka (and
the same to you).'» |4 '
I 1 * * Ahmad 4:439
I 2 ' Abu Dawud 5 :379 , Tuhfat Al-Ahwadhi 7 :463 , Kashf Al-Astar 2 :418
Non-Muslims under Muslim control .
141 Fath Al-B&ri 12 :293 and Muslim 4 : 1706
Siirah 4. An-Nisd' ( Part-5 )
535
In his Sahih, Muslim recorded that Abu Hurayrah said that
the Messenger of Allah jg said,
“Do not initiate greeting the Jews and Christians with the
Saldm, and when you pass by them on a road, force them to its
narrowest pathM 1 '
Abu Dawud recorded that Abu Hurayrah said that the
Messenger of Allah sg said,
**l
1 ' jr*i)e V lj tSrb'3*
ll ?pjU«j Oj^wJLo lij
«Bi/ He in Whose Hand is my soul! You will not enter Paradise
until you believe, and you will not believe until you love each
other. Should I direct you to an action that would direct you to
love each other? Spread the Saldm among yourselves V 2 ^
Allah said,
is* *L 4 H
i Allah! none has the right to be worshipped but He} informing that
He is singled out as the sole God of all creation. Allah then
said,
iU css jj
iSurely, He will gather you together on the Day of
Resurrection about which there is no doubt.}
swearing that He will gather the earlier and latter generations
in one area, rewarding or punishing each person according to
his or her actions. Allah said,
ji j*j}
iAnd who is truer in statement than Allah?} meaning, no one
utters more truthful statements than Allah, in His promise,
warning, stories of the past and information of what is to come;
there is no deity worthy of worship nor Lord except Him.
111 Muslim 4:1707
121 Abu Dawud 5 :378
536
Tafsir Ibn Kathir
J '•rrr, fTT.J r” f-T ^ h -s>
'$& c. ^LS.J ill iti JJj i^u jl o' pijjii j^/*ti-
&i \$% &$ fi $$s 4
4 ^ Ji i;t c; ^ f^t; af ^ s.>>: s^
^ i4i £iis ^ ^ &i 5® #& ;J
4:*:\£J iiOi ^ -ia G£ &&1;
4SS. Then what is the matter with you that you are divided
into two parties about the hypocrites? Allah has cast them back
because of what they have earned. Do you want to guide him
whom Allah has made to go astray? And he whom Allah has
made to go astray, you luill never find for him a way.}
489. They wish that you reject faith, as they have rejected, and
thus that you all become equal (like one another). So take not
Awliyd' from them, till they emigrate in the way of Allah. But
if they turn back, take (Iwld of) them and kill them wherever
you find them, and take neither Awliyd ’ nor helpers from
them.}
490. Except those who join a group, between you and whom
there is a treaty (of peace), or those who approach you with
their breasts restraining from fighting you as well as fighting
their own people. Had Allah willed, indeed He would have
given them power over you, and they would have fought you.
So, if they withdraw from you, and fight not against you, and
offer you peace, then Allah has made no way for you against
them.}
491. You will find others that wish to lurue security from you
and security from their people. Every time they are sent back to
Fitnah, they yield thereto. If they withdraw not from you, nor
offer you peace, nor restrain their hands, take (Itold of) them
and kill them wherever you Thaqiftumiihum . In their case, We
have provided you with a clear warrant against them.}
Surah 4. An-Nisd' ( Part-5 )
537
Censuring the Companions for Disagreeing over the
Hypocrites who Returned to Al-Madinah Before Uhud
Allah criticizes the believers for disagreeing over the
hypocrites. There are conflicting opinions over the reason
behind revealing this Ayah.
Imam Ahmad recorded that Zayd bin Thabit said that
Messenger of Allah jg marched towards Uhud. However, some
people who accompanied him went back to Al-Madinah, and
the Companions of the Messenger of Allah #3 divided into two
groups concerning them, one saying they should be killed and
the other objecting. Allah sent down,
iThen what is the matter ivith you that you are divided into
tivo parties about the hypocrites ?}
The Messenger of Allah said,
11 She (Al-Madinah) is Taybah, and she expels filth, just as the
billozv expels rust from iron.^ l] The Two Sahihs also
recorded this Hadith . |2!
Al-‘Awfi reported that Ibn ‘Abbas said that the Ayah was
revealed about some people in Makkah who said they
embraced Islam, yet they gave their support to the idolators.
One time, theses people went out of Makkah to fulfill some
needs and said to each other, “If we meet the Companions of
Muhammad, there will be no harm for us from their side.”
When the believers got news that these people went out of
Makkah, some of them said, “Let us march to these cowards
and kill them, because they support your enemy against you.”
However, another group from the believers said, “Glory be to
Allah! Do you kill a people who say as you have said, just
because they did not perform Hijrah or leave their land? Is it
allowed to shed their blood and confiscate their money in this
case?” So they divided to two groups, while the Messenger jg
was with them, and did not prohibit either group from
1,1 Ahmad 5:184
121 Fath Al-Bari 4:115 and Muslim 2 : 1007
539
Surah 4. Ati-Nisd' (Part-5)
4 So take not Awliyd' from them, till they emigrate in the way
of Allah. But if they turn back,}
if they abandon Hijrah, as Al-‘Awfi reported from Ibn ‘Abbas. 11 '
As-Suddi said that this part of the Ayah means, “If they make
their disbelief public.”
Combatants and Noncombatants
Allah excluded some people;
iExcept tlwse who join a group, between you and whom there
is a treaty (of peace), }
meaning, except those who join and take refuge with a people
with whom you have a pact of peace, or people of Dhimmah,
then treat them as you treat the people with whom you have
peace. This is the saying of As-Suddi, Ibn Zayd and Ibn
Jarir. 121
In his Sahih, Al-Bukhari recorded the story of the treaty of
Al-Hudaybiyyah, where it was mentioned that whoever liked to
have peace with Quraysh and conduct a pact with them, then
they were allowed. Those who liked to have peace with
Muhammad and his Companions and enter a pact with
them were allowed. 13 ' It was reported that Ibn ‘Abbas said that
this Ayah was later abrogated by Allah’s statement,
y •> >\ **
iThen when the Sacred Months have passed, kill the idolators
wherever you find them} 141
Allah said,
ior those who approach you with their breasts restraining }
referring to another type of people covered by the exclusion
from fighting. They are those who approach the Muslims with
111 At-Tabari 9 :17
,2 ' At-Tabari 9 : 19
,3 ' Fath Al-Bari 5 :388 and Ahmad 4 :325
' 4 ' At-Tabari 9 : 18
540
Tafsfr Ibn Kathfr
hesitation in their hearts because of their aversion to fighting
the Muslims. They do not have the heart to fight with the
Muslims against their own people. Therefore, they are neither
with nor against Muslims.
4 Had Allah willed, indeed He would have given them power
over you, and they would have fought you .}
meaning, it is from Allah’s mercy that He has stopped them
from fighting you.
4p\ >fi\\ fig g fi)%\ $}
4So, if they withdraw from you, and fight not against you, and
offer you peace, $
meaning, they revert to peace.
ithen Allah has opened no way for you against them}, you do not
have the right to kill them, as long as they take this position.
This was the position of Banu Hashim (the tribe of the
Prophet 5 §), such as Al-‘Abbas, who accompanied the idolaters
in the battle of Badr, for they joined the battle with great
hesitation. This is why the Prophet commanded that Al-
‘Abbas not be killed, but only captured. Allah’s statement,
4You will find others that wish to have security from you and
security from their people.}
refers to a type of people who on the surface appear to be like
the type we just mentioned. However, the intention of each
type is different, for the latter are hypocrites. They pretend to
be Muslims with the Prophet and his Companions, so that
they could attain safety with the Muslims for their blood,
property and families. However, they support the idolaters in
secret and worship what they worship, so that they are at
peace with them also. These people have secretly sided with the
idolaters, just as Allah described them,
4i rji ^ i*. i 0
4But when they are alone with their ShayaHn, they say : "Truly, we
Surah 4. An-Nisa' (Part-5)
541
are with you.”}.
In this Ayah, Allah
said,
iP 3l 'jij ^
iEvery time they are
sent back to Fitnah, they
yield thereto.}
meaning, they dwell
in Fitnah. As-Suddi
said that the Fitnah
mentioned here refers
to ShirfcJ 1 * Ibn Jarir
recorded that
Mujahid said that the
Ayah was revealed
about a group from
Makkah who used to
go to the Prophet jg
[in Al-Madlnah]
pretending to be
Muslims. However,
when they went back
to Quraysh, they
reverted to worshipping idols. They wanted to be at peace with
both sides. Allah commanded they should be fought against,
unless they withdraw from combat and resort to peaceJ 2 * This
is why Allah said,
ftp $ 4 }
41 f they withdraw not from you, nor offer you peace}
meaning, revert to peaceful and complacent behavior,
ip 'jpj}
4nor restrain their hands} refrain from fighting you,
J
i: '-s 'A - \S\'< I <*
K
111 At-Tabari 9 :28
121 At-Tabari 9 :27
542
Tafsir Ibn Katlur
i££X}
4 take (hold of) them}, capture them,
iand kill than ivherever you Thaqiftumuhum .},
wherever you find them,
4In their case, We have provided you with a clear warrant against
them}, meaning an unequivocal and plain warrant.
>-A> bl**- o*j J otj-l ^s}
>»j f & 'yxc. ja 'yiiSu jl 'fy 5^ idiJ ijjj pL.ji
^ ^ oi5 ^
^ -4^
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<Sf:ty£ Cfe ;i li.1j £3; ^ & 4^.5 ^ ^
«Sit oi
•*?<■'' -’■ST-r
492. It is not for a believer to kill a believer except by mistake;
and whosoever kills a believer by mistake, he must set free a
believing slave and submit compensation (blood money) to the
deceased's family unless they ranit it. If the deceased belonged
to a people at war with you and he was a believer, the freeing of
a believing slave (is prescribed) ; and if he belonged to a people
with whom you have a treaty of mutual alliance, then
compensation (blood money) must be paid to his family, and a
believing slave must be freed. And ivhoso finds this beyond his
means, he must fast for two consecutive months in order to seek
repentance from Allah. And Allah is Ever All-Knowing, All-
Wise.}
493. And whoever kills a believer intentionally, his recompense
is Hell to abide therein; and the wrath and the curse of Allah
are upon him, and a great punishment is prepared for him.}
The Ruling Concerning Killing a Believer by Mistake
Allah states that the believer is not allowed to kill his
believing brother under any circumstances. In the Two Sahths,
Surah 4. An-Nisd’ ( Part-5 )
543
it is recorded that Ibn Mas’ud said that the Messenger of Allah
m said,
jjUJl ojJ j i
‘The blood of a Muslim who testifies that there is no deity
worthy of worship except Allah and that I am the Messenger of
Allah, is sacred, except in three instances. (They are :) life for
life, the married adulterer, and whoever reverts from the
religion and abandons the Jamd'ah (community of the faithful
believers) V 11
When one commits any of these three offenses, it is not up
to ordinary citizens to kill him or her, because this is the
responsibility of the Muslim Leader or his deputy. Allah
said,
4&L
iexcept by mistake There is a difference of opinion concerning
the reason behind revealing this part of the Ayah. Mujahid and
others said that it was revealed about ‘Ayyash bin Abi RabTah,
Abu Jahl’s half brother, from his mother’s side, Asma’ bint
Makhrabah. ‘Ayyash killed a man called Al-Harith bin Yazid Al-
‘Amiri, out of revenge for torturing him and his brother because
of their Islam. That man later embraced Islam and performed
Hijrah, but ‘Ayyash did not know this fact. On the Day of the
Makkan conquest, ‘Ayyash saw that man and thought that he
was still a disbeliever, so he attacked and killed him. Later,
Allah sent down this AyahJ 2 '
‘Abdur-Rahman bin Zayd bin Aslam said that this Ayah was
revealed about Abu Ad-Darda’ because he killed a man after
he embraced the faith, just as Abu Ad-Darda’ held the sword
above him. When this matter was conveyed to the Messenger
of Allah jg, Abu Ad-Darda’ said, “He only said that to avert
death.” The Prophet said to him,
«4-li je- C-iLi
^ Fath. Al-Bari 12 :209 and Muslim 3 :1302
121 At-Tabari 9 :32
544 Tafsir Ibn Kathir
a Have you opened his heart? The basis for this story is in
the Sahih, but it is not about Abu Ad-Darda’.
Allah said,
iand ivltosoever kills a believer by mistake, he must set free a
believing slave and submit compensation (blood money) to the
deceased's family}
thus, ordaining two requirements for murder by mistake. The
first requirement is the Kaffarah (fine) for the great sin that
has been committed, even if it was a mistake. The Kaffarah is
to free a Muslim slave, not a non-Muslim slave.
Imam Ahmad recorded that a man from the Ansar said that
he brought a slave and said, “O Messenger of Allah! I have to
free a believing slave, so if you see that this slave is a believer,
I will free her.” The Messenger of Allah jg asked her,
V s ) ill N M
«Do you testify that there is no deity worthy of worship except
Allah? *
She said, “Yes.” He asked her,
«Do you testify that I am the Messenger of Allah ? »
She said, “Yes.” He asked,
a Do you believe in Resurrection after death?* She said, “Yes.”
The Prophet jg said,
C l g 5'g .l I
«I7ien free fier.» 12 ' This is an authentic chain of narration,
and not knowing the name of the Ansari Companion does
not lessen its authenticity. Allah’s statement,
111 At-Jabari 9 :34
121 Ahmad 3:451
Surah 4. An-Nisa ( Part-5 )
545
4and submit compensation (blood money) to the deceased's
family }
is the second obligation which involves the killer and the
family of the deceased, who will receive blood money as
compensation for their loss. The compensation is only
obligatory for the one who possesses one of five; as Imam
Ahmad, and the Sunan compilers recorded from Ibn Mas'ud.
He said; “Allah’s Messenger determined that the Diyah
(blood money) for unintentional murder is twenty camels which
entered their fourth year, twenty camels which entered their
fifth year, twenty camels which entered their second year, and
twenty camels which entered their third year.” 1 11
This is the wording of An-Nasal. This Diyah is required from
the elders of the killer’s tribe, not from his own money.
In the Two Sahihs, it is recorded that Abu Hurayrah said,
“Two women from Hudhayl quarreled and one of them threw a
stone at the other and killed her and her unborn fetus. They
disputed before the Messenger of Allah is and he decided that
the Diyah of the fetus should be to free a male or a female
slave. He also decided that the Diyah of the deceased is
required from the elders of the killer’s tribe.”* 21
This Hadlth indicates that in the case of what appears to be
intentional murder, the Diyah is the same as that for killing
by virtual mistake. The former type requires three types of
Diyah, just like intentional murder, because it is somewhat
similar to intentional murder.
Al-Bukhari recorded in his Sahih that ‘Abdullah bin TJmar
said, “The Messenger of Allah sent Khalid bin Al-Walid to
Banu Jadhimah and he called them to Islam, but they did not
know how to say, *We became Muslims.’ They started saying,
'Saba’na., Saba’na (we became Sabians). Khalid started killing
them, and when this news was conveyed to the Messenger of
Allah sg, he raised his hands and said,
«0 Allah! I declare my innocence before You of what Khalid
*'* An-Nasal no. 4799, Ahmad 1:384, Abu Dawud no. 4545, At-
Tirmidhi no . 1 386 , and Ibn Majah no . 363 1 .
121 Fath Al-Bari 12 :263 and Muslim 3 : 1309
Surah 4. An-Nisd' (Part-5)
547
it - Sc. iil ^ iji *2?>
4 to seek repentance from Allah. And Allah is Ever All-
Knowing, All-Wise .}
means, this is how the one who kills by mistake can repent, he
fasts two consecutive months if he does not find a slave to free.
IIX dM}
iAnd Allah is Ever All-Knowing, All-Wise}, we mentioned the
explanation of this before.
Warning Against Intentional Murder
After Allah mentioned the ruling of unintentional murder, He
mentioned the ruling for intentional murder. Allah said,
—ty j-— "
4 And whoever kills a believer intentionally ,}
This Ayah carries a stem warning and promise for those
who commit so grave a sin that it is mentioned along with
Shirk in several Ayat of Allah’s Book. For instance, in Surat Al-
Furqan, Allah said,
% ill p $ tfZ % >r. &
4And those who invoke not any other god along with Allah,
nor kill such person as Allah has forbidden, except for just
cause}.
Allah said,
4Say : "Come, I will recite what your Lord has prohibited you
from: Join not anything in worship with Him.} [6:151].
There are many Ayat and Hadiths that prohibit murder. In
the Two Sahihs, it is recorded that Ibn Mas’ud said that the
Messenger of Allah sg said,
iBlood offenses are the first disputes to be judged between the
people on the Day of Resurrection .» [1]
111 Path Al-Bari 1 1 :402 and Muslim 3 : 1304
548
Tafsir Ibn Kathir
In a Hadith that Abu Dawud recorded, ‘Ubadah bin As-Samit
states that the Messenger of Allah jg said,
us wjUsi liu us p u liii jiji
“The believer will remain unburdened in righteousness as long
as he does not shed prohibited blood. When he sheds forbidden
blood, he will become burdened .» |51
Another Hadith, states,
j>- j <«i jit cjji j\jfo
“The destruction of this earthly life is less significant before
Allah than killing a Muslim man (or woman) .” |2 '
Will the Repentance of those who Commit Intentional
Murder, be Accepted?
Ibn ‘Abbas held the view that the repentance of one who
intentionally murders a believer, will not be accepted. Al-
Bukhari recorded that Ibn Jubayr said, “The people of
knowledge of Al-Kufah differed on this subject, I traveled to
Ibn ‘Abbas to ask him about it. He said, This Ayah,
y >\T' r
• 4 , r r -
4And whoever kills a believer intentionally, his recompense is
Hell >
was the last revealed [on this subject] and nothing abrogated
it.’”* 3 ’ Muslim * 4 ' and An-Nasa’i * S| also recorded it. However,
the majority of scholars of the earlier and later generations
said that the killer’s repentance can be accepted. If he repents,
and goes back to Allah humbly, submissively, and performing
righteous deeds, then Allah will change his evil deeds into
good deeds and compensate the deceased for his loss by
rewarding him for his suffering. Allah said,
111 Abu Dawud no. 4270, Jami' Al-Masanid was-Sunan 7 : 1 43
121 Tuhfat Al-Ahwadhi 4 :652
131 Path Al-Bdri 8 : 106
Muslim 4:2318
ISI An-Nasa’i in Al-Kubra 6 :326
Surah 4. Ati-Nisa' (Part-5)
549
}And those who invoke not any other god along with Allah}, until,
4 Except those who repent and believe, and do righteous deeds}.
The Ayah we just mentioned should not be considered
abrogated or only applicable to the disbelievers [who become
Muslim], for this contradicts the general, encompassing
indications of the Ayah and requires evidence to support it.
Allah knows best.
Allah said,
4?i' ij~j Oi i>l » — * V I
iSay: "O My servants who have transgressed against
themselves! Despair not of the mercy of Allah}.
This Ayah is general, covering all types of sins, including
Kufr, Shirk, doubt, hypocrisy, murder, sin, and so forth.
Therefore, everyone who repents sincerely from any of these
errors, then Allah will forgive him. Allah said,
a c * X& d #5 -t & l\}
4 Verily, Allah forgives not that partners should be set up with
Him (in worship), but He forgives except that (anything else) to
whom He wills}.
This Ayah is general and includes eveiy sin except Shirk,
and it has been mentioned in this Surah, both after this Ayah
and before it, in order to encourage hope in Allah, and Allah
knows best. It is confirmed in the Two Sahihs, that an Israeli
killed one hundred people then he asked a scholar, “Is it
possible for me to repent?” So he replied, “What is there that
would prevent you from repentance?” So he told him to go to
another land where Allah was worshipped. He began to
emigrate to it but died on the way, and the angel of mercy was
the one to take him. 11 ' Although this Hadith is about an
Israeli, it is even more suitable for the Muslim community that
their repentance be accepted. Indeed, Allah relieved Muslims
(i)
Fath Al-Bari 6 :59 1 and Muslim 4 :2 1 18
550
Tafsir Ibn Kathfr
from the burdens and restrictions that were placed on the
Jews, and He sent our Prophet jg with the easy Hanifiyyah
way (Islamic Monotheism).
As for the honorable Ayah,
— o*jf
4And whoever kills a believer intentionally}, Abu Hurayrah and
several among the Salaf said that this is his punishment, if
Allah decides to punish him. And this is the case with every
threat that is issued for eveiy sin. For instance, there could be
good deeds that this person has done that would prevent him
from being punished for that, and Allah knows best. Even if the
murderer inevitably enters the Fire - as Ibn ‘Abbas stated
because his repentance was not accepted, or he did not have
good deeds to save him, he will not remain there for eternity,
but only for a long time. There are Mutawatir Hadiths stating
that the Messenger of Allah sg said,
" 9^4 1 'j*. v 3 tA A ij*
'‘■Whoever has the least speck of faith in his heart shall
ultimately depart the Fire, s' 1 ’
0 -A >j \$> % jt j k ££
A Ayclf \ it.ji SJJ
& 'if if J4 tk pl^=*
494. O you who believe! When you go (to fight) in the cause of
Allah, verify ( the truth), and say not to anyone who greets
you : “ You are not a believer;” seeking the perishable goods of
the worldly life. There is much more benefit with Allah. Even
as he is now, so were you yourselves before, till Allah conferred
on you His Favors, therefore, be cautious in discrimination.
Allah is Ever Well-Aware of what you do.}
Greeting with the Salam is a Sign of Islam
Imam Ahmad recorded that ‘Ikrimah said that Ibn ‘Abbas
Al-Bukhari no. 44, 7509 and At-Tirmidhi no. 2598.
Surah 4. An-Nisa ( Part-5 )
551
said, “A man from Bani Sulaym, who was tending a flock of
sheep, passed by some of the Companions of the Prophet sg
and said Salam to them. They said (to each other), ‘He only said
Salam to protect himself from us.’ Then they attacked him and
killed him. They brought his sheep to the Prophet jg, and this
Ayah was revealed,
4 !£''*
40 you who believe!}, until the end of the Ai/ah.” 1 * 1 At-Tirmidhi
recorded this in his (chapter on) Tafslr, and said, “This Hadith
is Hasan, and it is also reported from Usamah bin Zayd.” 121 Al-
Hakim also recorded it and said, “Its chain is Sahih, but they
did not collect it.” 131 Al-Bukhari recorded that Ibn ‘Abbas
commented;
iand say not to anyone who greets you : "You are not a
believer;"},
“A man was tending his sheep and the Muslims caught up
with him. He said, ‘As-Salamu ‘Alaykum.’ However, they killed
him and took his sheep. Allah revealed the Ayah;
r^i.
W ^ ^ %
4And say not to anyone who greets you : "You are not a
believer; seeking the perishable goods of the worldly life}.”
Ibn ‘Abbas said; “The goods of this world were those sheep.”
And he recited,
iPeace > |41
Imam Ahmad recorded that Al-Qa‘qa‘ bin Abdullah bin Abi
Hadrad narrated that his father ‘Abdullah bin Abi Hadrad
said, “The Messenger of Allah sg sent us to (the area of) Idam. I
rode out with a group of Muslims that included Abu Qatadah,
111 Ahmad 1 :272
[2) Tuhfat Al-Ahwadhi 8 :386
131 Al-Hakim 2 :235
141 Path Al-Bari 8 : 107 .
552
Tafsir Ibn Kathir
Al-Harith bin Rab*I and Muhallam bin Juthamah bin Qays. We
continued on until we reached the area of Idam, where ‘Amr
bin Al-Adbat Al-Ashjal passed by us on his camel. When he
passed by us he said Salam to us, and we did not attack him.
Because of some previous problems with him, Muhallam bin
Juthamah killed him and took his camel. When we went back
to the Messenger of Allah m and told him what had happened,
a part of the Qur’an was revealed about us,
4 6 i i p:
40 you who believe! When you go (to fight) in the cause of Allah},
until,
4Well- Aware}.” Only Ahmad recorded this Hadith. [l]
Al-Bukhari recorded that Ibn ‘Abbas said that the
Messenger of Allah said to Al-Miqdad,
l j » jl 51^ 1^1®
t ^ a* ^ ^ p ^ ' s | f ^ | ^
fjA a£Lw CjI
“You killed a believing man who hid his faith toith disbelieving
people, after he had announced his faith to you . Remember that
you used to hide your faith in Makkah before . »
Al-Bukhari recorded this shorter version without a complete
chain of narrators. ^ However a longer version with a
connected chain of narrators has also been recorded. Al-Hafiz
Abu Bakr Al-Bazzar recorded that Ibn ‘Abbas said, “The
Messenger of Allah sent a military expedition under the
authority of Al-Miqdad bin Al-Aswad and when they reached
the designated area, they found the people had dispersed.
However, a man with a lot of wealth did not leave and said, ‘I
bear witness that there is no deity worthy of worship except
Allah.’ Yet, Al-Miqdad killed him, and a man said to him, You
killed a man after he proclaimed: “There is no deity worthy of
worship except Allah. By Allah I will mention what you did to
the Prophet jg.’ When they went back to the Messenger of
I 1 ' Ahmad 6:11 . This narration is not authentic.
Al-Bukhari no . 6866 .
Surah 4. An-Nisa' ( Part-5 )
553
Allah, they said, ‘O Messenger of Allah! Al-Miqdad killed a man
who testified that there is no deity worthy of worship except
Allah.’ He said,
% iJil iij V c-iat U oIjjLJI
• Sitl ill
« Summon Al-Miqdad before me. 0 Miqdad! Did you kill a
man who proclaimed, “ There is no deity worthy of worship
except Allah?" What woidd you do when you face, “ There is no
deity worthy of ivorship except Allah tomorrow ?" »
Allah then revealed;
^==£-1], jll j fZfj \jS\l
j&at
4r£z {St At-
«J|\ JLij* IlijJ' \y~>S\
40 you who believe! When you go (to fight) in the cause of
Allah, verify (the truth), and say not to anyone ivho greets
you : ” You are not a believer;” seeking the perishable goods of
the worldly life. There are much more profits and booties with
Allah. Even as he is now, so were you yourselves before till
Allah conferred on you His Favors, therefore, be cautious in
discrimination
The Messenger of Allah jg said to Al-Miqdad,
1 azILsj jL iS ^ ifro
fjA <!X<u wJLLLjI
«He was a believing man who hid his faith among disbelieving
people, and he announced his faith to you, but you killed him,
although you used to hide your faith before, in MakkahX^
Allah’s statement,
t
4 4)1
4There is much more benefit with Allah. 4
means, better than what you desired of worldly possessions
which made you kill the one who greeted you with the Salam
m
Majma' Az-Zawa’id 7 :9
554
Tafsir Ibn Kathir
smm
imm
//_ */•/ ^ * „ ✓✓✓ ./ | *■'' |<* # i / ✓ ^ ^ <*<•
I^iy OyI> j j (Uy ~:^ g, L • ^-.3*'° 'i_i^cl)’-i^i>-J I
$$K#j
■//{f ,< i J / >jT > > '' -' < <,'!''
and pronounced his
faith to you. Yet, you
ignored all this and
accused him of
hypocrisy, to acquire
the gains of this life.
However, the pure
wealth with Allah is
far better than what
you acquired.
Allah’s statement,
A3 « pLfe- ^SS>
4^SCl£ ill
^so were yow yourselves
before, till Allah con-
ferred on you His
Favors .)
means, beforehand,
you used to be in the
same situation like
this person who hid
his faith from his
people. We mentioned
the relevant Hadiths
above. Allah said,
/ . 5 ** - •>? • j-»
4And remember when you were few and were reckoned weak in
the land}.
‘Abdur-Razzaq recorded that Said bin Jubayr commented
about Allah’s statement,
4A3 j: ^
iso were you yourselves before >, “You used to hide your faith,
just as this shepherd hid his faith.”* 11 Allah said,
i\%Z)
*** ‘Abdur-RazzHq 1 :170
4 therefore, be cautious in discrimination }, then said,
4 Allah is Ever Well- Aware of what you do.} and this part of the
Ayah contains a threat and a warning, as Said bin Jubayr
stated.
4 Ji ojijisi' isf2 y}
.i* '4** >*\ //< ’ ,^5> / “IJf • ■{.tz • .''.t f
«l»l ^ J* 48
/ •,- • ,*,< i . f A* %i f s .V // // *z/ *^^*.1/ 1. ^ /»f z •Jff <z z /’>!?
^■.'vU^5>j ^yti- ittl o»> <c* (_/►»
495. Not e^wa/ are f/iose 0 / the believers who sit (at home),
except those who are disabled, and those who strive hard and
fight in the cause of Allah with their wealth and their lives.
Allah has preferred in grades those who strive hard and fight
with their wealth and their lives above those who sit (at home).
Unto each, Allah has promised good (Paradise), but Allah has
preferred those who strive hard and fight, above those who sit
(at home), by a huge reward .}
496. Degrees of (higher) grades from Him, and forgiveness and
mercy. And Allah is Ever Oft-Forgiving, Most Merciful .}
The Mujahid and those Who Do not Join Jihad are Not
the Same, [and Jihad is Ford. Kifayah) li]
Al-Bukhari recorded that Al-Bara’ said, “When the Ayah,
4j& iP' Si sf—i y}
4Not equal are those of the believers who sit (at home),}
was revealed, the Messenger of Allah jg called Zayd and
commanded him to write it. Then, Ibn Umm Maktum came and
mentioned that he was blind. Allah revealed,
4fj& ^ j^}
4except those who are disabled (by injury or are blind or
lame)}.'™
This part of the heading was added to the English publication for
the benefit of the reader, since Ibn Kathlr makes this statement
here .
121
Path Al-Bari 8 : 108
556
Tafsir Ibn Kathir
Al-Bukhari recorded that Sahl bin Sa‘d As-Sa‘di said, “I saw
Marwan bin Al-Hakam sitting in the Masjid. I came and sat by
his side. He told us that Zayd bin Thabit told him that Allah’s
Messenger jg dictated this Ayah to him,
4^ 4 jj- Irt \Sf~* V>
equal are those of the believers who sit (at home), except
those who are disabled, and those who strive hard and fight in
the cause of Allah }
Ibn Umm Maktum came to the Prophet jg as he was
dictating that very Ayah to me. Ibn Umm Maktum said, ‘O
Allah’s Messenger! By Allah, if I had power, I would surely take
part in Jihad.’ He was a blind man. So Allah sent down
revelation to His Messenger while his thigh was on mine and it
became so heavy for me that I feared that my thigh would be
broken. That ended after Allah revealed,
iexcept those xvho are disabled $*.” [1] This was recorded by Al-
Bukhari. At-Tirmidhi recorded that Ibn ‘Abbas said,
4)1 Ljitj ill 4} Sj \Sy^4. 't}
iNot equal are those of the believers who sit (at home), except
those who are disabled}.
refers to those who did not go to the battle of Badr and those
who went to Badr. When the battle of Badr was about to
occur, Abu Ahmad bin Jahsh and Ibn Umm Maktum said, *We
are blind, O Messenger of Allah! Do we have an excuse?’ The
Ayah,
4Not equal are those of the believers who sit (at home), except those
who are disabled } was revealed.
Allah made those who fight, above those who sit in their
homes not hindered by disability.
.'’..tLkf- til
ibut Allah has preferred those who strive hard and fight, above
m
Fath Al-Bari 8: 108
Surah 4. An-Nisa ( Part-5 )
557
those who sit (at home), by a huge reward. Degrees of (higher)
grades from Him },
above the believers who sit at home without a disability
hindering them.” This is the wording recorded by At-Tirmidhi,
who said, “ Hasan Ghatib -” 1 ' 1
Allah’s statement,
y /• - •/ .{v
J* Sy — i ^ f
4 Not equal are those of the believers luho sit (at home),}
this is general. Soon after, the revelation came down with,
4 except those ivho are disabled }. So whoever has a disability, such
as blindness, a limp, or an illness that prevents them from
joining Jihad, they were not compared to the Mujahidin who
strive in Allah’s cause with their selves and wealth, as those
who are not disabled and did not join the Jihad were.
In his Sahih, Al-Bukhari recorded that Anas said that the
Messenger of Allah sg said,
olj Jt a ~~~a J-f La OJUJL jl 0
a There are people who remained in Al-Madinah, who were with
you in even / march you marched and every valley you crossed .»
They said, “While they are still in Al-Madinah, O Messenger of
Allah?” He said,
* • >!, > > , a . *
•j-Wl (*-f— r* - j**' 1
« Yes . Only their disability hindered them (from joining
you).^ 2 \
Allah said,
fcP-' & JS
} Unto each, Allah has promised good } meaning, Paradise and
tremendous rewards. This Ayah indicates that Jihad is not
Fard on each and every individual, but it is Fard Kifayah
Tuhfat Al-Ahwadhi 8 :388
121 Fath Al-Bari 7 :732
558
Tafsir Ibn Kathir
(which is a collective duly). Allah then said,
ibut Allah has preferred those who strive hard and fight, above
those who sit (at home), by a huge reward}.
Allah mentions what He has given them rooms in Paradise,
along with His forgiveness and the descent of mercy and
blessing on them, as a favor and honor from Him. So He said;
iDegrees of (higher) grades from Him, and forgiveness and
mercy. And Allah is Ever Oft-Forgiving, Most Merciful.}.
In the Two Sahihs, it is recorded that Abu Said Al-Khudri
said that the Messenger of Allah jg said,
^ l* <■ u > Al iiU a!>J| Jp j[»
0 tUUl jZLS
" There are a hundred grades in Paradise that Allah has
prepared for the Mujahidin in His cause, betiveen each tivo
grades is the distance between heaven and Earth.
ij5u JiVi 4 ^ fjltt ^JUi jCJiij) 'jf
# ^ 4 if ^ a 4# •£ £;
j'd ^ Jf- -wi ^>1' 4j-*i -*LkjS ji>' 0^ ‘fix j; jyi iz.j
Ijfi ij»t
497. Verily, as for those whom the angels take (in death) while
they are wronging themselves, they (angels) say (to them): "In
what (condition) were you?" They reply: "We were weak and
oppressed on the earth." They (angels) say: " Was not the earth
of Allah spacious enough for you to emigrate therein?" Such
men will find their abode in Hell - what an evil destination!}
4 95. Except the weak ones among men, women and children
HI
Muslim 3 :1501
559
Surah 4. An-Nisd' ( Part-5 )
who cannot devise a plan, nor are they able to direct their
way >
499. These are they whom Allah is likely to forgive them, and
Allah is Ever Oft-Pardoning, Oft-Forgiving
4100. He who emigrates in the cause of Allah, will find on
earth many dwelling places and plenty to live by. And
whosoever leaves his home as an emigrant unto Allah and His
Messenger, and death overtakes him, his reward is then surely
incumbent upon Allah. And Allah is Ever Oft-Forgiving, Most
Merciful
The Prohibition of Residing Among the Disbelievers
While Able to Emigrate
Al-Bukhari recorded that Muhammad bin ‘Abdur- Rahman,
Abu Al-Aswad, said, “The people of Al-Madinah were forced to
prepare an army (to fight against the people of Ash-Sham
during the Khilafah of Abdullah bin Az-Zubayir at Makkah),
and I was enlisted in it. Then I met ‘Ikrimah, the freed slave of
Ibn ‘Abbas, and informed him (about it), and he forbade me
strongly from doing so (i.e., to enlist in that army), and then
he said to me, Ibn ‘Abbas told me that some Muslims used to
go out with the idolators increasing the size of their army
against the Messenger of Allah jfe. Then, an arrow would hit
one of them and kill him, or he would be struck on his neck
(with a sword) and killed, and Allah sent down the Ayah,
iVerily, as for those whom the angels take (in death) while they
are wronging themselves
Ad-Dahhak stated that this Ayah was revealed about some
hypocrites who did not join the Messenger of Allah s(g but
remained in Makkah and went out with the idolators for the
battle of Badr. They were killed among those who were killed.
Thus, this honorable Ayah was revealed^ 2 ' about those who
reside among the idolators, while able to perform Hijrah and
unable to practice the faith. Such people will be committing
m Fath Al-Bari 8:1 11
121 AMabari 9 : 108
560
Tafsir Ibn Kathir
injustice against themselves and falling into a prohibition
according to the consensus and also according to this Ayah,
^rrr*^ fas
AVerily, as for those whom the angels take (in death) while they are
wronging themselves ,) by refraining from Hijrah,
i'ft &
AThey (angels) say (to them): "In what (condition) were
you?")
meaning, why did you remain here and not perform Hijrah?
4
AThey reply: "We were weak and oppressed on the earth”)
meaning, we are unable to leave the land or move about in the
earth,
Afa & j4 'Jz fH
AThey (angels) say: "Was not the earth of Allah spacious
enough for you).
Abu Dawud recorded that Samurah bin Jundub said that
the Messenger of Allah sg said,
^Whoever mingles with the idolator and resides with him, he is
just like him. o 11 ’
Allah’s statement,
A Except the weak) until the end of the Ayah, is an excuse that
Allah gives for this type of people not to emigrate, because they
are unable to free themselves from the idolators. And even if
they did, they would not know which way to go. This is why
Allah said,
A fa tufa. % fa offak -i)
AWIw cannot devise a plan, nor are they able to direct their
[iT
Abu Dawud 3 :224
S iirah 4. An-Nisd' ( Part-5 )
561
way),
meaning, they do not find the way to emigrate, as Mujahid,
Ikrimah and As-Suddi stated . 1 11
Allah’s statement,
jMJU
1
iThese are they whom Allah is likely to forgive them,)
means, pardon them for not migrating, and here, ‘likely’
means He shall,
iatid Allah is Ever Oft-Pardoning, Oft-Forgiving).
Al-Bukhari recorded that Abu Hurayrah said, “While the
Messenger of Allah was praying ‘ Isha ', he said, ‘Sami' AUahu
Liman Hamidah.’ He then said before he prostrated,
y. ^ pb' i fLl* y. Lily p-fU' y. ^
1 jxil pjiJl ^ a «.< ?: . * ■ oi l jll pjjjl
y~f p^bl
“O Allah! Save 'Ayyash bin Abi Rabfah . O Allah! Save
Salamah bin Hishdm. 0 Allah! Save Al-Walfd bin Al-Waltd. O
Allah! Save the weak Muslims. 0 Allah! Be very hard on
Mudar tribe. O Allah! Afflict them with years (of famine)
similar to the (famine ) years of the time of Prophet Ymsm/.»”* 21
Al-Bukhari recorded that Abu An-Nu‘man said that
Hammad bin Zayd said that Ayyub narrated that Ibn Abi
Mulaykah said that Ibn ‘Abbas commented on the verse,
iExcept the weak ones among men),
“I and my mother were among those (weak ones) whom Allah
excused. ” |31
Allah’s statement,
4b; $r 4 V- & & j j &
1,1 At-Tabari 9 : 1 1 1
Al-Bukhari no . 804
131 Fath Al-Bari 8:113
562
Tafsir Ibn Kathtr
4He who emigrates in the cause of Allah, will find on earth
many dwelling places and plenty to live by.}
this encourages the believers to perform Hijrah and abandon
the idolaters, for wherever the believer emigrates, he will find a
safe refuge to resort to. Mujahid said that,
4<ga&
imany dwelling places } means, he will find a way out of what he
dislikes. Allah’s statement,
iand plenty to live by.} refers to provision. Qatadah also said
that,
4... will find on earth many dwelling places and plenty to live
by>
means, Allah will take him from misguidance to guidance and
from poverty to richness. 11 * Allah’s statement,
$ J!.
& &
4And whosoever leaves his home as an emigrant unto Allah and
His Messenger, and death overtakes him, his reward is then
surely, incumbent upon Allah. ^
means, whoever starts emigrating and dies on the way, he will
acquire the reward of those who emigrate for Allah. The Two
Sahihs, along with the Musnad and Sunan compilers, recorded
that TJmar bin Al-Khattab said that the Messenger of Allah jg
said,
^1 aj CjIS iC>lcJL JI^pS/I Lwt*
si^il j\ 1 l di Cols' j*J JU»1 J! ‘jlj— JJ
».‘ll -'ll 11 III . I
«77ie reward of deeds depends upon the intentions, and every
person will be rewarded according to what he has intended. So,
whoever emigrated to Allah and His Messenger, then his
tM
At-Tabari 9:121
Surah 4. An-Nisd' ( Part-5 ,
563
emigration is for Allah and His Messenger. And whoever
emigrated for worldly benefits or for a woman to marry, his
emigration is for what he emigrated for. » ,1J
This Hadith is general, it applies to Hijrah as well as every
other deed. In the Two Sahihs, it is recorded that a man killed
ninety-nine people and completed the number one hundred
when he killed a worshipper. He then asked a scholar if he
has a chance to repent. The scholar said, “What prevents you
from repentance?” The scholar told the killer to emigrate from
his land to another land where Allah is worshipped. When he
left his land and started on the migration to the other land,
death overtook him on the way. The angels of mercy and the
angels of torment disputed about the man, whereas the former
said that he went out in repentance, while the latter said that
he did not arrive at his destination. They were commanded to
measure the distance between the two lands and to whichever
land he is closer to, he will be considered part of that land.
Allah commanded that the righteous land to move closer and
the land of evil to move farther. The angels found that he died
closer to the land that he intended to emigrate to by a hand-
span, and thus the angels of mercy captured his soul. In
another narration, when death came to that man, he moved
his chest towards the righteous village that he emigrated to.* 2 ’
i:k.<4 & # \tfr kgs k rtf
4101. And when you Darabtum in the land, there is no sin on
you if you shorten the Salah if you fear that the disbelievers
may put you in trial, verily, the disbelievers are ever unto you
open enemies.}
Salat ALQasr, Shortening the Prayer
Allah said,
4 * fci
111 Fath Al-B&ri 1 :164, Muslim 3 : 1515, Abu Dawud 2 :651 , Tuhfat Al-
Ahwadhi 5 :283, An-Nasaf 7 :713, Ibn Majah 2 :1413, Ahmad 1 :25
121 Fath Al-B&ri 6 :59 1 and Muslim 4:2118
564
Tafsfr Ibn Kathir
4 And when you Darabtum in the land , 4 meaning if you travel in
the land. In another Ayah, Allah said,
j-lu & 4 °y^i 1 J
4He knows that there will be some among you sick, others
Yadribiina (traveling) through the land, seeking of Allah's
bounty...} [73:20]. Allah’s statement.
Si lx-*"
Ji te. ££ f$}
ithere is no sin on you if you shorten the Saldh (prayer)}
by reducing (the units of the prayer) from four to two.
Allah’s statement,
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4if you fear that the disbelievers may put you in trial (attack
you)},
refers to the typical type of fear prevalent when this Ayah was
revealed. In the beginning of Islam, and after the Hijrah,
Muslims used to experience fear during most of their travels.
Rather, they restricted their movements to large or short
military expeditions. During that era, most areas were areas of
combatant enemies of Islam and its people. But when the
prevalent circumstances cease, or a new situation is prevalent,
decrees of this nature may not be understood, as Allah said;
00J 5 ) .jUi' jc IA /3 fj}
}And force not your slave girls to prostitution, if they desire
chastity}. And His saying;
i'&a « a ^
4And your stepdaughters, under your guardianship, bom of
your ivives whom you have gone into}
Imam Ahmad recorded that Yala bin Umayyah said, “I asked
•Umar bin Al-Khattab about the verse:
4fj& 3 (fc&i j' pf -j) j. i_
» :r
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J & ’JO-
ithere is no sin on you if you shorten the prayer. If you fear
that the disbelievers may put you in trial,}
565
‘Allah granted
Muslims safety now?
“Umar said to me, ‘I
wondered about the
same thing and asked
the Messenger of
Allah sg about it and
he said,
UfJ 41)1
■
1 yiu
“A gift that Allah has
bestowed on you, so ac-
cept His gift ».” 111
Muslim and the
collectors of Sunan
recorded this Hadith.
At-Tirmidhi said,
“ Hasan SahOi ”. 121 ‘Ali
bin Al-Madlni said,
“This Hadith is Hasan
Sahih from the
narration of ‘Umar,
and it is not
preserved by any
other route besides this one, and its narrators are all known.”
Abu Bakr Ibn Abi Shaybah recorded that Abu Hanzalah Al-
Hadha’ said, “I asked Ibn ‘Umar about the Qasr prayer and he
said, ‘It consists of two Rak'ahs.’ I said, what about Allah’s
statement,
4 ' (£ 4 ? J ft*
iif you fear that the disbelievers may put you in trial (attack
you),)
‘We are safe now.’ He said, This is the Sunnah of the
Ahmad 1 :25
121 Muslim 1 :478 , Abu Dawud 2 :7 , Tuhfat Al-Ahwadhi 8 :392 , An-
Nasal in Al-Kubara 6 :327 and Ibn Majah 1 :339
Surah 4. An-Nisa' ( Part-5 )
4 — tjji \ ^$-1 ^ to \ Sj
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566
Tafsir Ibn Kathir
Messenger of Allah jg.’”.' 1 '
Al-Bukhari recorded that Anas said, “We went out with the
Messenger of Allah from Al-Madinah to Makkah; he used to
pray two Rak'ahs until we went back to Al-Madinah.” When he
was asked how long they remained in Makkah, he said, “We
remained in Makkah for ten days .” 121 This was recorded by the
Group. 13 '
Imam Ahmad recorded that Harithah bin Wahb Al-Khuza‘i
said, “I prayed behind the Prophet sg for the Zuhr and ‘Asr
prayers in Mina, when the people were numerous and very
safe, and he prayed two Rak'ahs. ” |4 ' This was recorded by the
Group, with the exception of Ibn Majah. 15 '
Al-Bukhari’s narration of this Hadith reads, “The Prophet jg
led us in the prayer at Mina during the peace period by offering
two Rak'ahs.”^
'i\i 'jii-tij yiili fju piiii IjiiSJ' (tfj
ij ji-tij viXu ijUii* 2 ijjii ollj cn bi*-*
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<4102. When you (O Messenger Muhammad jg) are among
them, and lead them in Salah, let one party of them stand up
[in prayer] with you, taking their arms with them; when they
finish their prostrations, let them take their positions in the rear
and let the other party come up which have not yet prayed, and
let them pray with you, taking all the precautions and bearing
arms. Those who disbelieve wish, if you were negligent of your
111 Ibn Abi Shaybah 2 :447
121 Fath Al-Bari 2 :653
131 Muslim 1:481, Abu Dawud 2:25, Tuhfat Al-Ahwadhi 3:110, An-
Nasal 3 :121 and Ibn Majah 1 :342
|4 > Ahmad 4 :306
* 5 ' Fath Al-Bari 2:655, Muslim 1 :484, Abu Dawud 2 :493, Tuhfat Al-
Ahwadhi 3 :621 and An-Nasal 3 :1 19
161 Fath Al-Bari 2 :655
Surah 4. An-Nisd' (Part-5)
567
arms and your baggage, to attack you in a single rush, but
there is no sin on you if you put away your arms because of the
inconvenience of rain or because you are ill, but take every
precaution for yourselves. Verily, Allah has prepared a
humiliating torment for the disbelievers.}
The Description of The Fear Prayer
The Fear prayer has different forms, for the enemy is
sometimes in the direction of the Qiblah and sometimes in
another direction. The Fear prayer consists sometimes of four
Rak'ahs, three Rak'ahs, as for Maghrib, and sometimes two
Rak'ah like Fajr and prayer during travel. The Fear prayer is
sometimes prayed in congregation, but when the battle is
raging, congregational prayer may not be possible. In this
case, they pray each by himself, facing the Qiblah or
otherwise, riding or on foot. In this situation, they are allowed
to walk and fight, all the while performing the acts of the
prayer.
Some scholars said that in the latter case, they pray only
one Rak'ah, for Ibn 'Abbas narrated, “By the words of your
Prophet si, Allah has ordained the prayer of four Rak'ah while
residing, two Rak'ah during travel, and one Rak'ah during
fear.” Muslim, Abu Dawud, An-Nasa’i and Ibn Majah recorded
it. 1 11 This is also the view of Ahmad bin Hanbal. Al-Mundhiri
said, “This is the saying of ‘Ata’, Jabir, Al-Hasan, Mujahid, Al-
Hakam, Qatadah and Hammad; and Tawus and Ad-Dahhak
also prefered it.” Abu ‘Asim Al-‘Abadi mentioned that
Muhammad bin Nasr Al-Marwazi said the Fajr prayer also
becomes one Rak'ah during fear. This is also the opinion of Ibn
Hazm. Ishaq bin Rahwayh said, “When a battle is raging, one
Rak'ah during which you nod your head is sufficient for you. If
you are unable, then one prostration is sufficient, because the
prostration is remembrance of Allah.”
The Reason behind Revealing this Ayah
Imam Ahmad recorded that Abu 'Ayyash Az-Zuraqi said, “We
were with the Messenger of Allah jg in the area of TJsfan (a
111 Muslim: 687, Abu Dawud: 1247, An-Nasal 3 : 1 69 and Ibn Majah:
1068
568
Tafsir Ibn Kathir
well known place near Makkah), when the idolators met us
under the command of Khalid bin Al-Walld, and they were
between us and the Qiblah. The Messenger of Allah jg led us in
Zuhr prayer, and the idolators said, They were busy with
something during which we had a chance to attack them.’ They
then said, ‘Next, there will come a prayer (‘Asr) that is dearer to
them than their children and themselves.’ However, Jibril came
down with these Ayat between the prayers of Zuhr and ‘Asr,
ji+J o-jti vLJT
iWhen you (O Messenger Muhammad sis) are among than,
and lead than in Saldh (prayer)}.
When the time for prayer came, the Messenger of Allah sfe
commanded Muslims to hold their weapons and he made us
stand in two lines behind him. When he bowed, we all bowed
behind him. When he raised his head, we all raised our heads.
The Prophet jg then prostrated with the line that was behind
him while the rest stood in guard. When they finished with the
prostration and stood up, the rest sat and performed
prostration, while those who performed it stood up in guard
after the two lines exchanged position. The Prophet jg then
bowed and they all bowed after him, then raised their heads
after he raised his head. Then the Prophet sg performed
prostration with the line that was behind him, while the rest
stood in guard. When those who made prostration sat, the rest
prostrated. The Prophet jg then performed the Taslim and
ended the prayer. The Messenger of Allah sg performed this
prayer twice, once in TJsfan and once in the land of Banu
Sulaym.’” 111
This is the narration recorded by Abu Dawud and An-
Nasa’i, 12 * and it has an authentic chain of narration and many
other texts to support it.
Al-Bukhari recorded that Ibn ‘Abbas said, “Once the Prophet
jg led the Fear prayer and the people stood behind him. He
said Alldhu-Akbar and the people said the same. He bowed and
some of them bowed. Then he prostrated and they also
prostrated. Then he stood for the second Rak‘ah and those who
111 Ahmad 4:59-60
' 2| Abu Dawud 2 :28 and An-Nasal 3 : 176-177
569
Surah 4. An-Nisd' ( Part-5 )
had prayed the first Rak'ah left and guarded their brothers.
The second party joined him and performed bowing and
prostration with him. All the people were in prayer, but they
were guarding one another during the prayer .” 111
Imam Ahmad recorded that Jabir bin ‘Abdullah said that
the Messenger of Allah m, led them in the Fear prayer. A group
of them stood before him and a group behind him. The Prophet
Sfe led those who were behind him with one Rak‘ah and two
prostrations. They then moved to the position of those who did
not pray, while the others stood in their place, and the
Messenger of Allah ^ performed one Rak'ah and two
prostrations and then said the Salam. Therefore, the Prophet
prayed two Rak'ah while they prayed one . 121 An-Nasa’i recorded
this Hadith, while Muslim collected other wordings for it.
Collectors of the Sahih, Sunan and Musnad collections recorded
this in a Hadith from Jabir.
Ibn Abi Hatim recorded that Salim said that his father said,
iWhen you (O Messenger Muhammad gfe) are among them,
and lead them in Saldh (prayer)}
refers to the Fear prayer.
The Messenger of Allah % led one group and prayed one
Rak'ah, while the second group faced the enemy. Then the
second group that faced the enemy came and Allah’s Messenger
*£ led them, praying one Rak'ah, and then said the Salam.
Each of the two groups then stood up and prayed one more
Rak'ah each (while the other group stood in guard). "• 3| The
Group collected this Hadith with Ma'mar in its chain of
narrators. This Hadith also has many other chains of narration
from several Companions, and Al-Hafiz Abu Bakr Ibn
Marduwyah collected these various narrations, as did Ibn Jarir.
As for the command to hold the weapons during the Fear
prayer, a group of scholars said that it is obligatory according
to the Ayah. What testifies to this is that Allah said;
111 Fath At- Bari 2 :502
^ Ahmad 3 :298 , An-Nasal 3 : 1 74 and Muslim : 840
131 Ad-Durr Al-Manthur 2 :375
570
Tafsir Ibn Kathir
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ift
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4B«f there is no sin on you if you put away your arms because
of the inconvenience of rain or because you are ill, but take
every precaution for yourselves }
meaning, so that when necessary, you will be able to get to
your weapons easily,
4^ £3 it l\}
4 Verily , Allah has prepared a humiliating torment for the
disbelievers}.
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<(103. When you have finished the Salah, remember Allah
standing, sitting down, and on your sides, but when you are
free from danger, perform the Salah. Verily, Salah is kitdban on
the believers at fixed hours.}
4104. And don't be weak in the pursuit of the enemy ; if you
are suffering (hardships) then surely they (too) are suffering
(hardships) as you are suffering, but you have a hope from
Allah (for the reward, i.e. Paradise) that for which they hope
not; and Allah is Ever All-Knowing, All-Wise.}
The Order for Ample Remembrance Alter the Fear
Prayer
Allah commands Dhikr after finishing the Fear prayer, in
particular, even though such Dhikr is encouraged after
finishing other types of prayer in general. In the case of Fear
prayer, Dhikr is encouraged even more because the pillars of
the prayer are diminished since they move about while
performing it, etc., unlike other prayers. Allah said about the
Sacred Months,
4'^=>-^ tri ^
Stir ah 4. An-Nisd' ( Part-5 )
571
iso wrong not yourselves therein },
even though injustice is prohibited all year long. However,
injustice is particularly outlawed during the Sacred Months
due to their sanctity and honor. So Allah’s statement,
& £& 'it
iWhen you have finished Saldh, remember Allah standing,
sitting down, and on your sides,}
means, in all conditions,
t \lj}
iBut when you are free from danger perform the Saldh.}
when you are safe, tranquil and fear subsides,
\£&}
iperfortn the Saldh} by performing it as you were commanded;
fulfilling its obligations, with humbleness, completing the
bowing and prostration positions etc.
Allah’s statement,
iVerily, the Saldh is Kitaban on the believers at fixed hours.}
means, enjoined, as Ibn 'Abbas stated. 111 Ibn ‘Abbas also said,
“The prayer has a fixed time, just as the case with Hajj.’W
Similar is reported from Mujahid, Salim bin ‘Abdullah, ‘Ali bin
Al-Husayn, Muhammad bin ‘Ali, Al-Hasan, Muqatil. As-Suddi
and ‘Atiyah Al-'Awfi.* 31
The Encouragement to Pursue the Enemy Despite
Injuries
Allah’s statement,
iAnd don't be weak in the pursuit of the enemy;}
means, do not weaken your resolve in pursuit of your enemy.
111 At-Tabari 9:169
121 At-Tabari 9:169
131 At-Tabari 9:167, 168
572
Tafsir Ibn Kathxr
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Rather, pursue them
vigorously, fight them
and be wary of them.
oj-& i>/2 oi^
iff you are suffering
then surely they are suf-
fering as you are
suffering ,}
meaning, just as you
suffer from injuries
and death, the same
happens to the
enemy.
In another Ayah,
Allah said,
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iff you suffer a harm,
be sure a similar harm
Itas struck the others }.
Allah then said,
V -i' Ss
ibut you have a hope from Allah that for which they hope
not;}
meaning, you and they are equal regarding the injuries and
pain that you suffer from. However, you hope for Allah’s
reward, victory and aid, just as He has promised you in His
Book and by the words of his Messenger j|s. Surely, Allah’s
promise is true. On the other hand, your enemies do not have
hope for any of this. So, it is you, not they, who should be
eager to fight so that you establish the Word of Allah and raise
it high.
CLi? iif
Sitralt 4. An-Nisa (Part-5)
573
iAnd Allah is Ever All-Knowing, All-Wise. )
means, He is most knowledgeable and wise in all what He
decides, decrees, wills and acts on concerning various worldly
and religious ordainments, and He is worthy of praise in all
conditions.
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4105. Surely, We have sent down to you (0 Mulmnmad 0)
the Book in truth tluit you might judge between men by that
which Allah has shown you, so be not a pleader for the
treacherous .4
4106. And seek the forgiveness of Allah, certainly, Allah is
Ever Oft-Forgiving, Most Merciful. $
4107. And argue not on behalf of those who deceive themselves.
Verily, Allah does not like anyone who is a betrayer, sinner. 4
4108. They may hide (their crimes) from men, but they cannot
hide (them) from Allah; for He is with them (by His
knowledge), when they plot by night in words that He does not
approve. And Allah ever encompasses what they do.)
41 09. Lo! You are those who have argued for them in the life of
this world, but who will argue for them on the Day of
Resurrection against Allah, or who will then be their
defender?)
The Necessity of Referring to What Allah has Revealed
for Judgement
Allah says to His Messenger, Muhammad jg,
4 &S\ CZ£s\ %)
4Surely, We have sent down to you the Book in truth)
meaning, it truly came from Allah and its narrations and
Surah 4. An-Nisa' ( Part-5 )
575
p p J>JI £i-~y p t U ._ :i U IpiU Ulii jl Ul*
U£L
“Since you said that, then go and divide the inheritance, and
try to be just in your division. Then draw lots, and each one of
you should forgive his brother thereafter (regardless of who got
the best share).*" 111
Allah’s statement,
it*' St 'Ji i
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4 They may hide (their crimes) from men, but they cannot hide
(them) from Allah;}
chastises the hypocrites because they hide their evil works
from the people so that they will not criticize them. Yet, the
hypocrites disclose this evil with Allah, Who has perfect watch
over their secrets and knows what is in their hearts. This is
why Allah said,
tL. jKj Jji)l (ja N/ £ SjpU jl pjii f>)}
ifor He is with than (by His knowledge), when they plot by
night in words that He does not approve. And Allah ever
encompasses what they do} threatening and warning them.
Allah then said,
4^j 3' pit iiiii £fe>}
}Lo! You are those who have argued for than in the life of this
world,} meaning, suppose these people gain the verdict from
the rulers in their favor in this life, since the rulers judge
according to what is apparent to them. However, what will their
condition be on the Day of Resurrection before Allah, Who
knows the secret and what is even more hidden? Who will be
his advocate on that Day? Verily, none will support them that
Day. Hence, Allah’s statement,
}or who will then be their defender?}
m
Ahmad 6 :320
576
Tafsir Ibn Katlnr
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4210. A/irf whoever does evil or wrongs himself but afterwards
seeks Allah's forgiveness, he will find Allah Oft-Forgiving,
Most Merciful.}
111. And whoever earns sin, he earns it only against himself.
And Allah is Ever All-Knowing, All-Wise .}
4112. And ivhoever earns a fault or a sin and then blatnes it on
someone innocent, he has indeed burdened himself with
falsehood and a manifest sin.}
4113. Had not the grace of Allah and His mercy been upon
you, a party of them would certainly have made a decision to
mislead you, but they mislead none except their own selves, and
no harm can they do to you in the least. Allah has sent down to
you the Book, and the Hikmah, and taught you that which you
knew not. And ever great is the grace of Allah unto you.}
The Encouragement to Seek Allah’s Forgiveness, and
Warning those who Falsely Accuse Innocent People
Allah emphasizes His generosity and kindness, in that He
forgives whoever repents to Him from whatever evil they
commit. Allah said.
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}And whoever does evil or wrongs himself but afterwards seeks
Allah's forgiveness, he ivill find Allah Oft-Forgiving, Most
Merciful.}
‘Ali bin Abi Talhah said that Ibn ‘Abbas commented about
this Ayah, “Allah informs His servants of His forgiveness,
forbearing generosity and expansive mercy. So whoever
commits a sin, whether minor or major,
Surah 4. An-Nisd' ( Part-5 )
577
J s * / > <
\U. by 1 -' 1 «#'
ibut afterwards seeks Allah's forgiveness, he will find Allah
Oft-Forgiving, Most Merciful . >
even if his sins were greater than the heavens, the earth and
the mountains.”* 11
Imam Ahmad recorded that ‘Ali said, “Whenever I hear
anything from the Messenger of Allah, Allah benefits me with
whatever He wills of that. Abu Bakr told me, and Abu Bakr
has said the truth, that the Messenger of Allah jg said,
jiil (ill-LJ j j*j 4 Lii Ju plzS V
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«aJ 'ii. Vi
“No Muslim commits a sin and then performs ablution, prays
two Rak'ahs and begs Allah for forgiveness for that sin, but He
forgives him . »
He then recited these two Ayat,
4/— 3* '*>- 5*3^
$Atid whoever does evil or wrongs himselft, and,
31 1 *^ fii
iAnd those who, when they have committed Fahishah or
wronged themselves with m7$>.”* 2 *
Allah’s statement,
O £ tlil 4lJC; ^3>
whoever earns sin, he earns it only against himself. $
is similar to His statement,
4<syJ -uj »jjb
no bearer of burdens shall bear the burden of another >.
So no one will avail anyone else. Rather, every soul, and none
else, shall carry its own burden. This is why Allah said,
l « ; *• <5)1
111 At-Jabari 9:195
* 2 * Ahmad 1 :8
578
\v
mm
mam
i
iy*} ll|p ' , .Ur , 1 4-i j) ijty^i aii\i^)[^o l/ ^ c[jxS*>\
%gCj
OiC-J dj—wai J
^LJi J Ca_^i_jo 4j^ di^jl. '_
%
.<* »* f"v- < *- »i< - / • r> s s\xs?' --t
(jujo^UjJ^jma auI
sCj 3 ul. J '-^l.V J*. Aj j j ^
^ IjLy
^ Ls<j>/u 1^3-il i&Zoi
'" **'•*'
LlSjj ^pL-L-iJ f j_»«
{jb \J^a-j<(^£-b_)jJ.y (ii2] jl
until the end of the Surah. Allah said,
Tafsir Ibn Kathir
4And Allah is Ever All-
Knowing, All-Wise .}
meaning, this occurs
due to His knowledge,
wisdom, fairness and
mercy.
^2 ^ c ilx&.j}
4and taught you that
which you knew not.},
before this revelation
was sent down to
you.
Similarly, Allah
said,
■j. 'Ljj JBi uXi SlliQ}
433' & sji 3 C \J\
4And thus We have
sent to you (0 Muham-
mad sg ) a Rult (a
revelation, and a mercy)
of Our command. You
ktteio not what is the
Book }
4 St
u j t
VI 3#ji dX)\ yfc & ] 5£? 3 Cj}
4And you xoere not expecting that the Book (this Qur'an) would
be sent down to you, but it is a mercy from your Lord}.
So Allah said;
4tLJi& .»&■ Jtj •r^L&'i}
4And ever great is the grace of Allah unto you (O Multammad
#5 )K
Surah 4. An-Nisd' ( Part-5 )
579
^ Cj'A. -j /j •»-
4114. There is no good in most of their secret talks save (in)
him who orders Sadaqah, or goodness, or conciliation between
mankind; and he who does this, seeking the good pleasure of
Allah, We shall give him a great reward.
4115. And whoever contradicts and opposes the Messenger after
the right path has been shown clearly to him, and follows other
than the believers' way, We shall keep him in the path he has
chosen, and bum him in Hell - what an evil destination !}
Righteous Najwd, Secret Talk
Allah said,
cA 4 JA-
4There is no good in most of their secret talks}
meaning, what the people say to each other.
Vo*
- • (£ — *■
4save him who orders Sadaqah (charity), or goodness, or
reconciliation betiveen mankind ;}
meaning, except for this type of talk.
Imam Ahmad recorded that Umm Kulthum bint TJqbah said
that she heard the Messenger of Allah jg saying,
“He who brings about reconciliation between people by
embellishing good or saying good things, is not a liar. »
She also said, “I never heard him allow what the people say
(lies) except in three cases: in war, bringing peace between
people and the man’s speech (invented compliments) to his
wife and her speech to her husband.” Umm Kulthum bint
‘Uqbah was among the immigrant women who gave their
pledge of allegiance to the Messenger of Allah jg. 111 The Group
also recorded this Hadith, with the exception of Ibn Majah. 121
Imam Ahmad recorded that Abu Ad-Darda’ said that the
Ahmad 6 :403
121 Fath Al-Bari 5 :353 , Muslim 4 :201 1 , Abu Dawud 5 :2 18 , Tuhfat Al-
Ahwadhi 6 :70 and An-NasaT in Al-Kubra 5 : 193
580
Tafsir ton Kathir
Messenger of Allah said,
l a 1 ^ ipL-kil i>-jS ^ jJiiL Yin
« Should I tell you what is better than the grade of fasting,
praying and Sadaqah ?«
They said, “Yes, O Allah’s Messenger!” He said,
«jdl oli
« Bringing reconciliation between people .»
He also said,
^ oli
« Spoiling the relationship (between people) is the destroyer .»
Abu Dawud and At-Tirmidhi also recorded this Hadlth}^ and
At-Tirmidhi said, “ Hasan Sahih”.
Allah said,
i\jcJ Jjtiu J*')}
iand he who does this, seeking the good pleasure of Allah,}
with sincerity and awaiting the reward with Allah, the Exalted
and Most Honored,
SfZ*}
4We shall give him a great reward. $
meaning, an immense, enormous and tremendous reward.
The Punishment for Contradicting and Opposing the
Messenger and Following a Path Other than That of the
Believers
Allah’s statement,
it jtft 3 *2 &}
4 And whoever contradicts and opposes the Messenger after the
right path has been shown clearly to him.}
refers to whoever intentionally takes a path other than the
path of the Law revealed to the Messenger, after the truth has
l 1 ' Ahmad 6:444, Abu Dawud no. 4919 and At-Tirmidhi 2509.
581
been made clear,
apparent and plain to
him.
Allah’s statement,
iand follows other than
the believers' way,}
refers to a type of
conduct that is
closely related to
contradicting the
Messenger j». This
contradiction could be
in the form of
contradicting a text
(from the Qur’an or
Sunnah) or
contradicting what
the U mm ah of
Muhammad jg has
agreed on. The
U m m a h of
Muhammad jgg is
immune from error
when they all agree on something, a miracle that serves to
increase their honor, due to the greatness of their Prophet.
There are many authentic Hadtths on this subject. Allah
warned against the evil of contradicting the Prophet jg and his
Ummah, when He said,
Surah 4. An-Nisd’ ( Part-5 )
rmm
& sm \\
oty&iis * ' j ' j-==>
i>*J fj|p
'""if-' ft t s »■( •< . ,/■
UdJ^) _■ & * \ Juc\j iij
4ji\ JS j ^ Uaurf
k If. ■ 3' i^LujuLaj ll.'.aU)
OiU.j jyl j j_y ll
4VVe shall keep him in the path he has chosen, and bum him in
Hell - what an evil destination !}
meaning, when one goes on this wicked path, We will punish
him by making the evil path appear good in his heart, and will
beautify it for him so that he is tempted further. For instance,
Allah said.
t •■' •» *■* ** .< / * \
Oj v_jjS 2
583
Surah 4. An-Nisd’ (Part-5)
4117. They invoke nothing but female deities besides Him
(Allah), and they invoke nothing but Shaytan, a persistent
rebel!}
4118. Allah cursed him. And he [Shaytan] said: "I will take an
appointed portion of your servants."}
4119. "Verily, I will mislead them, and surely, I will arouse in
them false desires; and certainly, I will order them to slit the
ears of cattle, and indeed I will order them to change the nature
created by Allah." And whoever takes Shaytan as a Wali
instead of Allah, has surely suffered a manifest loss.}
4120. He [Shaytan] makes promises to them, and arouses in
them false desires; and Shay tan's promises are nothing but
deceptions.}
4121. The dwelling of such (people) is Hell, and they will find
no way of escape from it.}
4122. And those who believe and do righteous good deeds, We
shall admit them to the Gardens under which rivers flcno (i.e.
in Paradise) to dioell therein forever. Allah's promise is the
truth; and whose words can be truer than those of Allah?}
Shirk Shall not be Forgiven, in Reality the Idolators
Worship Shaytan
We talked about Allah’s statement,
4Verily, Allah forgives not (the sin of) setting up partners (in
toorship) with Him, but He forgives whom He wills, sins other
than that,}
before and mentioned the relevant Hadiths in the beginning of
this Surah.. Allah’s statement,
4'ju^I vii jji -it £)}
4and whoever sets up partners in worship xvith Allah, has
indeed strayed far away.}
means, he will have taken other than the true path, deviated from
guidance and righteousness, destroyed himself in this life and the
Hereafter, and lost contentment in this life and the Hereafter.
Juwaybir said that Ad-Dahhak said about Allah’s statement,
584
Tafsir Ibn Kathir
4&{ V
Jt
AThey invoke nothing but female deities besides Him (Allah), $
“The idolators claimed that the angels are Allah’s
daughters , 111 saying, *We only worship them so that they bring
us closer to Allah.’ So they took the angels as gods, made the
shapes of girls and decided, These (idols) resemble the
daughters of Allah (i.e., the angels), Whom we worship.’” This
is similar to Allah’s statements,
4 ;§;*>$ cJ
AHave you theti considered Al-Lat and Al-'Uzzd >* 2 '
i^-j}
A And they make the angels who themselves are servants of the
Most Gracious (Allah) females } and,
A And they have invented a kinship between Him and the Jinn}.
Allah’s statement,
Aand they invoke nothing but Shay tan, a persistent rebel!}
means, Shaytan has commanded them to do this and made it
seem fair and beautiful in their eyes. Consequently, they are
worshipping Shaytan in reality, just as Allah said in another
Ayah,
ADid I not command you, O Children of Adam, that you
should not worship Shaytan}
Allah said that, on the Day of Resurrection, the angels shall
proclaim about the idolators who worshipped them in this life:
A'.> ‘A
rn f
.. ^
AH ay, but they used to worship the Jinn; most of them were
111 At-Jabari 9 :209
,2 ' Two of the most popular idols during that time .
585
Surah 4. An-Nisa' (Part-5)
believers in them}.
Allah’s statement,
ZJ}
iAlldh cursed him}, means, He expelled him and banished him
from His mercy and His grace.
4 / will take an appointed portion of your servants}
means, a fixed and known share. Muqatil bin Hayyan
commented, “From every one thousand, nine hundred and
ninety-nine will go to the Fire and one to Paradise.”
} Verily, 1 will mislead them} from the true path,
iand surely, l will arouse in them false desires;}
tempting them to feign repentance, arousing false hopes in
them, encouraging them to delay and procrastinate with
righteous deeds, deceiving them.
iand certainly, I will order them to slit the ears of cattle,}
meaning, slitting their ears to designate them as Bahirah, 1 ^
Sa’ibah ,* 21 and a Wasilah ,^ 3 ' as Qatadah and As-Suddi
stated. 141
&
iAnd indeed I will order them to change the nature created by
Allah.}
A camel whose milk was spared for the idols and nobody was
allowed to milk it .
A camel let loose for free pasture for their idols and nothing was
allowed to be carried on it.
131 A camel set free for idols because it has given birth to a female
camel at its first delivery, and then again gives birth to a female
camel at its second delivery .
141 At-Tabari 9:214
586
Tafsir Ibn Katlrir
means tattooing, according to Al-Hasan bin Abi Al-Hasan Al-
Basri.
In his Sahth, Muslim recorded the prohibition of tattooing
the face, which in one of its wordings states: “May Allah curse
whoever does this .” 111 It is also recorded in the Sahih that Ibn
Mas*ud said, “May Allah curse those who have tattoos and
those who do it, who pluck their (facial) hairs and the one who
does it for them, and those who make spaces between their
teeth for the purpose of beauty, changing what Allah has
created.” He then said, “Why should not I curse whom the
Messenger of Allah jg has cursed, when the Book of Allah
commands it," referring to the Ayah,
ilc 'Cj Zj}
iAnd whatsoever the Messenger gives you, take it; and
ivhatsoever he forbids you, abstain (from
Allah’s statement,
iAnd whoever takes Shay tan as a Wali (protector or helper)
instead of Allah, has surely suffered a manifest loss
means, he will have lost this life and the Hereafter. Indeed,
this is a type of loss that cannot be compensated or restored.
Allah’s statement,
,t > » V
iHe [Shay tan] makes promises to them, and arouses in them
false desires
explains the true reality. Surely, Shaytan deceitfully promises
his supporters and tempts them into believing that they are
winners in this and the Hereafter. This is why Allah said,
iand Shay tan’s promises are nothing but deceptions. >
Allah states that on the Day of Return,
^ ^ Muslim 3:1618, Fath Al-Bari 10:392, and the tattooing cursed is
not restricted to the face, as it appears Ibn Kathlr intended.
121 Fath Al-Bari 8:498
Surah 4. Ati-Nisd' ( Part-5 )
587
Cj gsz, jMJ dSi >Vf ^ □ -44i ;
4And Shaytan zoill say when the matter has been decided:
“ Verily , Allah promised you a promise of truth. And I too
promised you, but I betrayed you. I had no authority over
you), until,
4%)} i'i* $ S/Aiti j[)
4 Verily , there is a painful torment for the wrongdoers. )
Allah’s statement,
4of such (people)) refers to those who like and prefer what
Shaytan is promising and assuring them of.
4The dwelling of such (people) is Hell}, as their destination and
abode on the Day of Resurrection,
4lU4 & 5/4
4and they will find no way of escape from it .), meaning, they will
not be able to avoid, avert, evade or elude the Hellfire.
The Reward of Righteous Believers
Allah then mentions the condition of the content righteous
believers and the perfect honor they will earn in the end. Allah
said,
Ir*’*
4 And those ivho believe and do righteous good deeds,)
meaning, their hearts were truthful and their limbs obedient
with the righteous acts they were commanded, all the while
abandoning the evil they were prohibited from doing.
0; y ■- J f -y
4\Ne shall admit them to Gardens under which rivers flow
(Paradise))
meaning, they will think of where they want these rivers to
588
Tafsir Ibn Katlur
flow and they will flow there,
4 to dwell therein forever}, without end or being removed from it.
t r
4 jOli iTf}
{Allah s promise is the truth}, meaning, this is a true promise
from Allah, and verily, Allah’s promise shall come to pass. Allah
then said,
k <Si oiil £2^
{and whose ivords can be truer than those of Allah?}
meaning, none is more truthful in statement and narration
than Allah. There is no deity worthy of worship, or Lord except
Him. The Messenger of Allah jg used to proclaim in his speech,
jZ.j ,4_uAJ I JjLii jl»
"The most truthful speech is Allah's Speech, and the best
guidance is the guidance of Muhammad. The worst matters are
the newly invented (in religion), every neioly invented matter is
an innovation, and every innovation is a heresy, and every
heresy is in the Firej
Mi* yj ck $ Ce jlL . • rM , 'n - , 'jwii LJj *a> o/i
k h4-j (ill £1; {^] jij •,«;<'* £££ % iliji ytjj ^
O'jU-JI j L> >— li? jjifj U-j- ilj j-Jj £_j>:
4123. /f will not be in accordance with your desires, nor those
of the People of the Scripture, whosoever works evil, will have
the recompense thereof, and he will not find any protector or
helper besides Allah .}
{124. And whoever does righteous good deeds, male or female,
and is a believer, such will enter Paradise and not the least
injustice, even to the size of a Naqir, will be done to them.}
{125. And who can be better in religion than one who submits
Surah 4. Ati-Nisa' ( Part-5 )
589
his face (himself) to Allah; and he is a Muhsin (a doer of good).
And follows the religion of Ibrahim the Hanif (Monotheist).
And Allah did take Ibrahim as a Khalil (an intunate friend)!}
4126. And to Allah belongs all that is in the heavens and all
that is in the earth. And Allah is Ever Encompassing all
things .}
Success is Only Achieved by Performing Righteous
Deeds, not Wishful Thinking
Qatadah said, “We were told that the Muslims and the
People of the Scriptures mentioned their own virtues to each
other. People of the Scriptures said, ‘Our Prophet came before
your Prophet and our Book before your Book. Therefore, we
should have more right to Allah than you have.’ Muslims said,
“Rather, we have more right to Allah than you, our Prophet is
the Final Prophet and our Book supersedes all the Books
before it.’ Allah sent down,
ilt will not be in accordance with your desires (Muslims), nor
those of the People of the Scripture (Jews and Christians),
whosoever works evil, will have the recompense thereof},
A A*-' iU Ai 2A®-* ief}
4And who can be better in religion than one who submits his
face (himself) to Allah; and he is a Muhsin.}
Allah then supported the argument of the Muslims against
their opponents of the other religions.”* 11 Similar statements
were attributed to As-Suddi, Masruq, Ad-Dahhak and Abu
Salih.* 2 * Al-‘Awfi reported that Ibn ‘Abbas commented on this
Ayah [4:123], “The followers of various religions disputed, the
people of the Tawrah said, ‘Our Book is the best Book and our
Prophet (Musa) is the best Prophet.’ The people of the Injil said
similarly, the people of Islam said, There is no religion except
Islam, our Book has abrogated every other Book, our Prophet
is the Final Prophet, and you were commanded to believe in
111 At-Tabari 9 :229
* 2 * At-Tabari 9:229-231
590
Tafcir Ibn Kathir
your Books and adhere to our Book.’ Allah judged between
them, saying.
j*. '
*>-
ilt will not be in accordance with your desires, nor those of the
People of the Scripture, whosoever works evil, will have the
recompense thereof } .” ,1)
This Ayah indicates that the religion is not accepted on
account of wishful thinking or mere hopes. Rather, the
accepted religion relies on what resides in the heart and which
is made truthful through actions. It is not true that when one
utters a claim to something, he attains it merely on account of
his claim. It is not true that every person who claims to be on
the truth is considered as such, merely on account of his
words, until his claim gains merit with proof from Allah.
Hence Allah’s statement,
✓
'•>*
ilt will not be in accordance with your desires, nor those of the
People of the Scripture, whosoever works evil, will have the
recompense thereof},
meaning safety will not be acquired by you or them just by
wishful thinking. Rather, the key is in obeying Allah and
following what He has legislated through the words of His
honorable Messengers. This is why Allah said afterwards,
iwhosoever works evil, will have the recompense thereof, >
Similarly, Allah said,
»J> A Jl_M v tjA fc*- jUu J^j}
iSo whosoever does good equal to the weight of an atom, shall
see it. And whosoever does evil equal to the weight of an atom,
shall see it.}
and it was reported that when these Ay at were revealed, they
became hard on many Companions.
HI
At-Tabari 9 :230
Surah 4. An-Nisd' ( Part-5 )
591
Ibn Abi Hatim recorded that ‘A’ishah said, “I said, ‘O
Messenger of Allah! I know the hardest Ayah in the Qur’an.’
He said, What is it, O ‘A’ishah!’ 1 said,
i-H A *2 SZ ^
^whoever works evil, ivill have the recompense thereof,}
He said,
Z&\ Jj. JuJl L-J.. U
<t That is what strikes the believing servant, even the problems
that bother him. a”' 1 * Ibn Jarir and Abu Dawud 12 ' also
recorded this Hadith.
Said bin Mansur recorded that Abu Hurayrah said, “When
the Ayah,
4*^ '»jr>
iwhosoever works evil, will have the recompense thereof,}
was revealed, it was hard on Muslims. The Messenger of Allah
said to them,
zf3\j
<t Be steadfast and seek closeness. Everything that afflicts the
Muslim, even the thorn that pierces his skin and the hardship
he suffers, will be an expiation for him. *”* 31
This is the wording collected by Ahmad through Sufyan bin
‘Uyaynah.* 4 ’ Muslim 151 and At-Tirmidhi' 6 ' also recorded it.
Allah’s statement,
jJJ Ji $ j-f.
iand he will not find any protector or helper besides Allah,}
‘Ali bin Abi Talhah reported that Ibn ‘Abbas said; “Unless he
111 At-Tabari 9 :244
* 2 ' At-Tabari 9 :246 and Abu Dawud 3 :471
' 3 ' Said bin MansQr 4:1378
141 Ahmad 2 :248
151 Muslim 4 : 1993
Tuhfat Al-Ahwadhi 8 :400 and An-Nasal in Al Kubra 6 :328
592
Tafsir Ibn Kathir
repents and Allah forgives him.” Ibn Abi Hatim recorded itJ 1 *
Allah then said,
10 ;> 3
*3 y
3 Ji \fz\ \ ly* jliS
iAnd whoever does righteous good deeds, male or female, and
is a believer }.
Allah mentions the recompense for evil actions and that He
will surely inflict its punishment on the servant, either in this
life, which is better for him, or in the Hereafter, we seek refuge
with Allah from this end. We also beg Allah for our well-being
in this life and the Hereafter and for His forgiveness, mercy
and pardon.
Allah then mentions His kindness, generosity and mercy in
accepting the good deeds from His servants, whether male or
female, with the condition that they embrace the faith. He also
stated that He will admit the believers into Paradise and will
not withhold any of their righteous deeds, even the weight of a
Naqir - speck on the back of a date-stone. Earlier, we
discussed the FatH - the scalish thread in the long slit of a
date-stone, and both of these, along with the Qitmir - the thin
membrane over the date-stone were mentioned in the Qur’an.
Allah then said,
4^, lA-i &A IfdA [f'f}
iAnd who can be better in religion than one who submits his
face to Allah.}
meaning, performs the good actions in sincerity for his Lord
with faith and awaiting the reward with Allah,
iand he is a Muhsin} following the correct guidance that Allah
legislated in the religion of truth which He sent His Messenger
Sg with.
These are the two conditions, in the absence of which no
deed will be accepted from anyone; sincerity and correctness.
The work is sincere when it is performed for Allah alone and it
becomes correct when it conforms to the SharVah. So, the
m
At-Tabari 9 :239
Surah 4. An-Nisa' ( Part-5 )
593
deed becomes outwardly correct with following the Sunnah
and inwardly correct with sincerity. When any deed lacks
either of these two conditions, the deed becomes null and void.
For instance, when one lacks the pillar of sincerity in his
work, he becomes a hypocrite who shows off for people.
Whoever does not follow the Shari'ah, he becomes an ignorant,
wicked person. When one combines both pillars, his actions
will be the deeds of the faithful believers whose best deeds are
accepted from them and their errors erased. Consequently,
Allah said,
s-a'jX 3&J
4And follows the religion of Ibrahim the Hanif (Monotheist).}
referring to Muhammad jg and his following, until the Day of
Resurrection. Allah said,
UUj yjj ^6' Jjl djfr
4 Verily, among mankind who have the best claim to Ibrahim
are those who followed him, and this Prophet }, and,
§ j Jb'i
4Then, We have sent the Revelation to you (saying): ", Follow
the religion of Ibrahim the Hanif (Monotheist) and he was not
of the Mushrikin }.
The Hanif, intentionally and with knowledge, avoids Shirk, he
goes attentively to the truth, allowing no one to hinder him or
stop him from it.
Ibrahim is Allah’s Khalil
Allah’s statement,
4'^-fr Si*
4And Allah did take Ibrahim as a Khalil (an intimate friend)!}
encourages following Ibrahim Al-Khalil, because he was and
still is an Imam whose conduct is followed and imitated.
Indeed, Ibrahim reached the ultimate closeness to Allah that
the servants seek, for he attained the grade of Khalil, which is
the highest grade of love. He acquired all this due to his
obedience to His Lord, just as Allah has described him,
594
Tafsir Ibn Kathir
Leftist
iAnd of Ibrahim, the one who fulfilled $>,
iAnd (remember) when the Lord of Ibrahim tried him with
(certain) commands, which he fulfilled}, and,
T 4 jsj Ll
A
iVerily, Ibrahim was an Ummah, obedient to Allah, a Hanif,
and he was not one of the Mushrikin }.
Al-Bukhari recorded that ‘Amr bin Maymun said that when
Mu'adh came back from Yemen, he led them in the Fajr
prayer and recited,
iLL
iAnd Allah did take Ibrahim as a Khalil !}
One of the men present commented, “Surely, the eye of
Ibrahim’s mother has been comforted .”* 11
Ibrahim was called Allah’s Khalil due to his Lord’s great love
towards him, on account of the acts of obedience he performed
that Allah loves and prefers.
We should mention here that in the Two Sahlhs, it is
recorded that Abu Sa‘Id Al-Khudri said that when the
Messenger of Allah sg gave them his last speech, he said,
Cl ojl>uY , ‘ffs \£\ <.-Uj lit 11
»<5)l t ^Ll>- jj;!
•O people! If I were to take a Khalil from the people of the
earth, I would have taken Abu Bakr bin Abi Quhdjfah as my
Khalil. However, your companion (meaning himself) is the
Klwlil of Allah. a* 2 *
Jundub bin ‘Abdullah Al-Bajali, ‘Abdullah bin ‘Amr bin Al-‘As
and ‘Abdullah bin Mas*ud narrated that the Prophet jg said,
j >\ US’ i OJ*
[1 * Path Al-Bari 7 :662
121 Fath Al-Bari 7:15; Muslim 4 : 1 854
Surah 4. Att-Nisd' (Part-5
595
11 Allah has chosen me as His Khalil, just as He has chosen
Ibrahim as His Khalil. n' 11
Allah’s statement,
4 4 4 U
4-A/id to AZ/a/i belongs all that is in the heavens and all that is
in the earthy
means, everything and everyone are His property, servants and
creation, and He has full authority over all of this. There is no
one who can avert Allah’s decision or question His judgment.
He is never asked about what He does due to His might,
ability, fairness, wisdom, compassion and mercy. Allah’s
statement,
ill
iAnd Allah is Ever Encompassing all things.}
means, His knowledge encompasses everything and nothing
concerning His servants is ever hidden from Him. Nothing,
even the weight of an atom, ever escapes His observation in
the heavens and earth, nor anything smaller or bigger than
that.
4 xr ?- 1 * jU jf- ^ Uj ida J , ■ , h
4227. They ask your legal instruction concerning women. Say :
"Allah instructs you about them, and about what is recited
unto you in the Book concerning the orphan girls whom you
give not ivhat tltey deserve and yet whom you desire to marry,
and the children who are iveak and oppressed, and that you
stand firm for justice to orfihans. And whatever good you do,
Allah is Ever All-Aware of it . }
The Ruling Concerning Female Orphans
Al-Bukhari recorded that ‘A’ishah said about the Ayah,
111 Muslim 1 :377 and 4:1855, Ibn Majah 1 :50, Muslim 4:1855
596
Tafsir Ibn Kathir
ill Ji 4 i&fjelij}
iThey ask your instruction concerning women. Say, " Allah
instructs you about them...} until,
ol &h}
iwhom you desire to marry...}
“It is about the man who is taking care of a female orphan,
being her caretaker and inheritor. Her money is joined with
his money to such an extent, that she shares with him even
the branch of a date that he has. So he likes (for material
gain) to marry her himself, and hates to marry her to another
man who would have a share in his money, on account of her
share in his money. Therefore, he refuses to let her marry
anyone else. So, this Ayah was revealed. ’’I 11 Muslim also
recorded it. 12 '
Ibn Abi Hatim recorded that ‘A’ishah said, “The people asked
Allah’s Messenger m (about orphan girls), so Allah revealed,
4 (^=4* C j Sis* 4
iThey ask your instruction concerning women. Say, ''Allah
instructs you about them and about what is recited unto you in
the Book..." ^
What is meant by Allah’s saying, ‘And about what is recited
unto you in the Book’ is the former verse which said,
ilf you fear that you shall not be able to deal justly with the
orphan girls, then marry (other) women of your choice.}’^
‘A’ishah said, "Allah’s statement,
iwhom you desire to marry...} also refers to the desire of the
guardian not to marry an orphan girl under his supervision
when she lacks property or beauty. The guardians were
111 FathAl-Bari 8:1 14
121 Muslim 4:1423
131 At-Tabari 9 :258
597
Surah 4. An-Nisa (Part-5)
forbidden to marry their orphan girls possessing property and
beauty without being just to them, as they generally refrain
from marrying them (when they are neither beautiful nor
wealthy). ”• 11 The basis of this is recorded in Two Sahihs.
Consequently, when a man is the caretaker of a female
orphan, he might like to marry her himself. In this case, Allah
commands him to give her a suitable dowry that other women
of her status get. If he does not want to do that, then let him
marry other women, for Allah has made this matter easy for
Muslims.
Sometimes, the caretaker does not desire to marry the
orphan under his care, because she is not attractive to his
eye. In this case, Allah forbids the caretaker from preventing
the female orphan from marrying another man for fear that
her husband would share in the money that is mutually
shared between the caretaker and the girl.
‘Ali bin Abi Talhah said that Ibn ‘Abbas said, “During the
time of Jahiliyyah, the caretaker of a female orphan would
cover her with his rope, and when he did that, no man would
marry her. If she was beautiful and he desired to marry her,
he married her and took control of her wealth. If she was not
beautiful, he did not allow her to marry until she died, and
when she died he inherited her money. Allah prohibited and
outlawed this practice. ”* 2 I
He also said about Allah’s statement,
iand the children who are weak and oppressed
that during the time of JcLhiliyyah, they used to deny young
children and females a share of inheritance. So Allah’s
statement,
iyou give not what they deserve >
thus prohibiting this practice and designating a fixed share for
each,
Fath Al-Bari 9 :6 and Muslim 4:2313
121 At-Tabari 9 :264
598
Tafstr Ibn Kathir
J
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4To the male, a portion
equal to that of two
females..}
whether they were
young or old, as Said
bin Jubayr and
others stated. Said
bin Jubayr said
about Allah’s
statement,
iand that you stand
firm for justice to
orphans.}
“Just as when she is
beautiful and wealthy
you would want to
marry her and have
her for yourself, so
when she is not
wealthy or beautiful,
marry her and have her for yourself. ”* 2 ' Allah’s statement,
4 If Aft t)|i -A*- Oi
4And whatever good you do, Allah is Ever All-Aware of it.}
encourages performing the good deeds and fulfilling the
commandments, and states that Allah is knowledgeable of all
of this and He will reward for it in the best and most perfect
manner.
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111 At-Tabari 9 :255
121 At-Tabari 9 :255
Surah 4. An-Nisa' ( Part-5 )
599
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4228. And i/ a woman fears cruelty or desertion on her
husband's part, there is no sin on them both if they make terms
of peace between themselves; and making peace is better. And
human souls are swayed by greed. But if you do good and have
Taqwd, verily, Allah is Ever Well-Acquainted with what you
do.}
4229. You will never be able to do perfect justice between wives
even if it is your ardent desire, so do not incline too much to
one of them so as to leave the other hanging. And if you do
justice, and do all that is right and have Taqwd, then Allah is
Ever Oft-Forgiving, Most Merciful .}
4230. But if they separate (by divorce), Allah will provide
abundance for everyone of them from His bounty. And Allah is
Ever All-Sufficient for His creatures' needs, All-Wise .}
The Ruling Concerning Desertion on the Part of the
Husband
Allah states, and thus legislates accordingly, that sometimes,
the man inclines away from his wife, sometimes towards her
and sometimes he parts with her. In the first case, when the
wife fears that her husband is steering away from her or
deserting her, she is allowed to forfeit all or part of her rights,
such as provisions, clothing, dwelling, and so forth, and the
husband is allowed to accept such concessions from her.
Hence, there is no harm if she offers such concessions, and if
her husband accepts them. This is why Allah said,
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ithere is no sin on them both if they make terms of peace
between themselves ;}
He then said,
4 %
iattd making peace is better } than divorce. Allah’s statement,
600
Tafsir Ibti Kathir
j3&Vf
4A;id human souls are swayed by greed .}
means, coming to peaceful terms, even when it involves
forfeiting some rights, is better than parting.
Abu Dawud At-Tayalisi recorded that Ibn ‘Abbas said,
“Sawdah feared that the Messenger of Allah jg might divorce
her and she said, ‘O Messenger of Allah! Do not divorce me;
give my day to ‘A’ishah.’ And he did, and later on Allah sent
down,
f *4^? Ji ‘'If 0l>}
$ And if a woman fears cruelty or desertion on her husband's
part, there is no sin on them both}
Ibn ‘Abbas said, “Whatever (legal agreement) the spouses
mutually agree to is allowed. ”. 11 ' At-Tirmidhi recorded it and
said, “ Hasan Ghanb ”.’ 2 ’
In the Two Sahihs, it is recorded that ‘A’ishah said that
when Sawdah bint Zam'ah became old, she forfeited her day to
‘A’ishah, and the Prophet ^ used to spend Sawdah’s night
with ‘A’ishah.’ 3 ’ There is a similar narration also collected by
Al-Bukhari.’ 4 ’
Al-Bukhari also recorded that ‘A’ishah commented;
f '-U" irt off}
iAnd if a woman fears cruelty or desertion on her husband's part},
that it refers to, “A man who is married to an old woman, and
he does not desire her and wants to divorce her. So she says, *1
forfeit my right on you.’ So this Ayah was revealed.” 15 ’
Meaning of “Making Peace is Better”
Allah said,
Abu Dawud At-Tayalisi : 349
’ 2 ’ Tuhfat Al-Ahwadhi 8 :403
’ 3 ’ Fath Al-Bari 9 :223 and Muslim 2 : 1085
’ 4| Fath Al-Bari 5 :257
151 Al-Bukhari: 4601
Surah 4, An-Nisa' ( Part-5 )
601
4And making peace is better}. ‘Ali bin Abi Talhah related that
Ibn ‘Abbas said that the Ayah refers to, “When the husband
gives his wife the choice between staying with him or leaving
him, as this is better than the husband preferring other wives
to her.” 11 '
However, the apparent wording of the Ayah refers to the
settlement where the wife forfeits some of the rights she has
over her husband, with the husband agreeing to this
concession, and that this settlement is better than divorce. For
instance, the Prophet jfe kept Sawdah bint Zam'ah as his wife
after she offered to forfeit her day for ‘A’ishah. By keeping her
among his wives, his Ummah may follow this kind of
settlement. Since settlement and peace are better with Allah
than parting, Allah said,
iand making peace is better }. Divorce is not preferred with Allah.
The meaning of Allah’s statement,
iBut if you do good and have Taqioa, verily, Allah is Ever
Well-Acquainted with what you do}
if you are patient with the wife you dislike and treat her as
other wives are treated, then Allah knows what you do and
will reward you for it perfectly. Allah’s statement,
4 o'*.
^Yok will never be able to do perfect justice between wives even
if it is your ardent desire,}
means, O people! You will never be able to be perfectly just
between wives in every respect. Even when one divides the
nights justly between wives, there will still be various degrees
concerning love, desire and sexual intimacy, as Ibn ‘Abbas,
*Ubaydah As-Salmani, Mujahid, Al-Hasan Al-Basri and Ad-
Dahhak bin Muzahim stated.' 2 '
Imam Ahmad and the collectors of the Sunan recorded that
111 At-Tabari 9 :272
' 2| At-Tabari 9 :285-287
Surah 4. Att-Nisa ( Part-5 )
603
you have power over, while fearing Allah in all conditions, then
Allah will forgive you the favoritism that you showed to some
of your wives. Allah then said,
4 ’ j u_.’j ii' jSj .ajJu. j.
iBut if they separate (divorce), Allah will provide abundance
for everyone of them from His bounty. And Allah is Ever All-
Sufficient for His creatures' needs, All-Wise. }
This is the third case between husband and wife, in which
divorce occurs. Allah states that if the spouses separate by
divorce, then Allah will suffice them by giving him a better wife
and her a better husband. The meaning of,
U—’j ii' J&j}
4And Allah is Ever All-Sufficient for His creatures' needs, All-
Wise.}
is: His favor is tremendous, His bounty is enormous and He is
All-Wise in all His actions, decisions and commandments.
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4232. to Allah belongs all that is in the heavens and all
that is in the earth. And verily, We have recommended to the
People of the Scripture before you, and to you that you have
Taqwd of Allah. But if you disbelieve, then unto Allah belongs
all that is in the heavens and all that is in the earth, and Allah
is Ever Rich (free of any needs), Worthy of all praise .}
4232. And to Allah belongs all that is in the heavens and all
that is in the earth. And Allah is Ever All-Sufficient as
Disposer of affairs .
4233. If He ivills. He can take you away, O people, and bring
others. And Allah is Ever All-Potent over that.}
4234. Whoever desires the rewards of this life, then with Allali
is the reward of this worldly life and of the Hereafter. And
604
Tafsir Ibn Katlnr
Allah is Ever All-Hearer, All-Seer.}
The Necessity of Taqwa of Allah
Allah states that He is the Owner of the heavens and earth
and that He is the Supreme Authority over them. Hence
Allah’s statement,
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4And verily, We have recommended to the People of the
Scripture before you, and to you }
meaning, We have recommended to you what We
recommended to the People of Scriptures; Taqwa of Allah, by
worshipping Him Alone without partners. Allah then said,
4 lij 4 U h $ o\f}
iBut if you disbelieve, then unto Allah belongs all that is in the
heavens and all that is in the earth}.
In another Ayah, Allah said that Musa said to his people,
$ 111
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i'Tf you disbelieve, you and all on the earth together, then
verily, Allah is Rich (free of any need), Owner of all praise.”}.
Allah said,
}So they disbelieved and turned away. But Allah was not in
need (of them). And Allah is Rich (free of any need), Worthy of
all praise}
meaning, He is far too Rich than to need His servants, and
worthy of all praise in all His decisions and commandments.
The meaning of Allah’s statement,
4 4 c &}
4And to Allah belongs all that is in the heavens and all that is
in the earth. And Allah is Ever All-Sufficient as a Disposer of
affairs.}
He has perfect watch over every soul, knowing what it
deserves, He is the Watcher, and Witness of all things. Allah’s
statement,
Surah 4. An-Nisa' ( Part-5 )
605
4 .Vf . 'O.-i* ^ o%j otj jiuji (fi |i^=Oi i Lij
ilf He wills, He can take you away, 0 people, and bring
others. And Allah is Ever All-Potent over that.}
means. He is able to take you away and replace you with
other people if you disobey Him. In a similar Ayah, Allah said,
4Z& C], %
4And if you turn away, He will exclumge you for some other
people and they will not be your likes}
Allah’s statement,
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4 Whoever desires the rewards of this life, then with Allah is the
reward of this worldly life and of the Hereafter.}
means, O those whose ultimate desire is this life, know that
Allah owns the rewards of this life and the Hereafter.
Therefore, if you ask Allah for both, He will enrich you, award
you and suffice for you. As Allah said,
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4But of mankind there are some who say : "Our Lord! Give us
in this world!” and for such there will be no portion in the
Hereafter. And of them there are some who say : "Our Lord!
Give us in this world that which is good and in the Hereafter
that which is good, and save us from the torment of the Fire!"
For them there will be alloted a share for what they luwe
earned}.
4Whosoever desires (by his deeds) the reward of the Hereafter,
We give him increase in his reward}, and
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4Whoever desires the quick-passing (transitory enjoyment of this
world), We readily grant him what We will for whom We like}
until,
606
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^See /iow We prefer one
above another (in this
world)}.
So Allah said here,
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iAnd Allah is Ever All-
Hearer, All-Seer.}
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^135. O you who
believe! Stand out
firmly for justice, as witnesses to Allah, even though it be
against yourselves, or your parents, or your kin, be he rich or
poor, Allah is a better Protector to both. So follow not the
lusts, lest you may avoid justice; and if you Talwu or Tu'ridii,
it, verily, Allah is Ever Well-Acquainted with what you do.}
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Commanding Justice and Conveying the Witness for
Allah
Allah commands His believing servants to stand up for
justice and fairness and not to deviate from it, right or left.
They should not fear the blame of anyone or allow anyone to
prevent them from doing something for the sake of Allah. They
are also required to help, support and aid each other for
Allah’s sake.
Surah 4. An-Nisa' ( Part-5 )
Allah’s statement,
607
ik
ias witnesses to Allah ) is similar to His statement,
iAnd establish the testimony for Allah).
Testimony should be delivered precisely, for the sake of
Allah, thus making the testimony correct, truly just, and free
of alterations, changes or deletions. This is why Allah said,
& %)
i even though it be against yourselves ,)
meaning, give correct testimony, and say the truth when you
are asked about it, even if harm will effect you as a
consequence. Indeed, Allah shall make a way out and give
relief for those who obey Him in every matter. Allah’s
statement,
ior your parents, or your kin,)
means, even if you have to testify against your parents and
kin, do not compromise for their sake. Rather, give the correct
and just witness even if they are harmed in the process, for
the truth presides above everyone and is preferred to eveiyone.
Allah’s statement,
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ibe he rich or poor, Allah is a better Protector to both.)
means, do not favor someone (in your testimony) because he is
rich, or feel pity for him because he is poor, for Allah is their
caretaker, a better Protector of them than you, and has better
knowledge of what is good for them. Allah’s statement,
iSo follow not the lusts, lest you may avoid justice;)
means, let not desire, lust or the hatred you have against
others, lure you him : n justice in your affairs. Rather, stand r
justice in all situations.
608
Tafsir Ibn Kalhir
Allah said;
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4 A /id let not the enmity and hatred of others make you avoid
justice. Be just: that is nearer to piety}
when the Prophet jg sent ‘Abdullah bin Rawahah to collect the
tax on the fruits and produce of the Jews of Khaybar, they
offered him a bribe so that he would go easy on them. He said;
“By Allah! I have come to you from the dearest of the creation
to me (Muhammad), and you are more hated by me than an
equivelent number of apes and swine. However, my love for him
(the Prophet jg) and hatred for you shall not prevent me from
being just with you.” On that, they said, “This (justice) is the
basis which the heavens and earth were created.” We will
mention this Hadith later in Surat Al-Ma’idah (chapter 5) Allah
willing.
Allah’s statement afterwards,
iand if you Talwu or Tu'ridu}
means, “Distort your testimony and change it”, according to
Mujahid and several others among the Salaf. 1 ’ 1 Talwu,
includes distortion and intentional lying. For instance, Allah
said,
> 4 H
iAnd verily, among them is a party who Yalwuna (distort) the
Book with their tongues (as they read)}.
Tu'ridu, includes hiding and withholding the testimony.
Allah said,
iWho hides it, surely, his heart is sinful}
The Prophet jg said,
ij i ,;.H j ~>- ®
'‘The best witness is he who discloses his testimony before being
m
At-Tabari 9 :308
609
Surah 4. An-Nisa ( Part-5 )
asked to do so .s' 11
Allah then warned,
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4 Verily, Allah is Ever Well-Acquainted with what you do.$
and will reward or punish you accordingly.
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il36. O you who believe! Believe in Allah, and His Messenger,
and the Book (the Qur'an) which He has sent down to His
Messenger, and the Scripture which He sent down to those
before; and whosoever disbelieves in Allah, His Angels, His
Books, His Messengers, and the Last Day, tlten indeed he has
strayed far away
The Order to Have Faith after Believing
Allah commands His faithful servants to adhere to all the
elements of faith, its branches, pillars and cornerstones. This
is not stated as mere redundancy, but from the view of
completing faith and the continual maintenence of it. For
instance, the believer proclaims in every prayer,
4 44 ' 4*4
iGuide us to the straight way which means, make us aware of
the straight path and increase us in guidance and strengthen
us on it.
In this Ayah [4:136], Allah commands the believers to believe
in Him and in His Messenger, just as He said elsewhere,
iO you who believe! Have Taqwa of AUdlt, and believe in His
Messenger,
Allah’s statement,
m
Muslim 3 : 1344
610
Tafsir Ibn Kathir
iatid the Book which He has sent down to His Messenger, $
refers to the Qur’an, while,
iand the Scripture which He sent down to those before (him);}
refers to the previously revealed divine Books. Allah then said,
J-i> jii 'JZ.
iand whosoever disbelieves in Allah, His Angels, His Books,
His Messengers, and the Last Day, then indeed he has strayed
far away.}
meaning, he will have deviated from the correct guidance and
strayed far away from its path.
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4137. Verily, those who believe, then disbelieve, then believe
(again), and (again) disbelieve, and go on increasing in
disbelief; Allah will not forgive them, nor guide them on the
(right) way.}
4138. Give to the hypocrites the tidings that there is for them a
painful torment.}
4139. Those who take disbelievers for friends instead of
believers, do they seek honor with them? Verily, then to Allah
belongs all honor}.
4140. And it has already been revealed to you in the Book that
when you hear the verses of Allah being denied and mocked at,
then sit not with them, until they engage in talk other than
that; certainly in that case you would be like them. Surely,
Allah will collect the hypocrites and disbelievers all together in
Hell.}
Surah 4. An-Nisa' ( Part-5 )
611
Characteristics of the Hypocrites and Their Destination
Allah states that whoever embraces the faith, reverts from it,
embraces it again, reverts from it and remains on disbelief and
increases in it until death, then he will never have a chance to
gain accepted repentance after death. Nor will Allah forgive
him, or deliver him from his plight to the path of correct
guidance. This is why Allah said.
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iAllah ivill not forgive them, nor guide them on the (right)
way).
Ibn Abi Hatim recorded that his father said that Ahmad bin
‘Abdah related that Hafs bin Jam!’ said that Samak said that
Ikrimah reported that Ibn ‘Abbas commented;
Witt A)
iand go on increasing in disbelief), “They remain on disbelief until
they die.” Mujahid said similarly. 111 Allah then said,
i^fXj C& A % Jfr
iGive to the hypocrites the tidings that there is for them a
painful torment.)
Hence, the hypocrites have this characteristic, for they
believe, then disbelieve, and this is why their hearts become
sealed. Allah describes the hypocrites as taking the
disbelievers as friends instead of die believers, meaning they
are the disbelievers’ supporters in reality, for they give them
their loyalty and friendship in secret. They also say to
disbelievers when they are alone with them, “We are with you,
we only mock the believers by pretending to follow their
religion.” Allah said, while chastising them for being friends
with the disbelievers,
m fa ^AA)
ido they seek honor, with them?)
Allah then states that honor, power and glory is for Him Alone
without partners, and for those whom Allah grants such
m
At-Tabari 9:315
612
Tafsir Ibn Kathir
qualities to. Allah said,
it# j.}
iWltosoever desires honor, then to Allah belong all honor},
and,
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iBut honor belongs to Allah, and to His Messenger, and to the
believers, but the hypocrites know not}.
The statement that honor is Allah’s Alone, is meant to
encourage the servants to adhere to their servitude to Allah
and to be among His faithful servants who will gain victory in
this life and when the Witnesses stand up to testify on the
Day of Resurection.
Allah’s statement,
**• * **j J
iAnd it has already been revealed to you in the Book that when
you hear the verses of Allah being denied and mocked at, then
sit not with them, until they engage in talk other than that;
certainly in that case you would be like them . }
The Ayah means, if you still commit this prohibition after
being aware of its prohibition, sitting with them where Allah’s
Ay at are rejected, mocked at and denied, and you sanction
such conduct, then you have participated with them in what
they are doing. So Allah said.
i(But if you stayed with them) certainly in that case you would
be like them.}
concerning the burden they will earn. What has already been
revealed in the Book - as the Ayah says - is the Ayah in Surat
Al-An’am [6], which was revealed in Makkah,
J>j& SAy; Si' cffj
}And when you see those who engage in false conversation
about Our verses (of the Qur’an) by mocking at than, stay
away from them}.
Surah 4. An-Nisd' ( Part-5 )
613
Muqatil bin Hayyan
said that this Ayah
[4:140| abrogated the
Ayah in Surat Al-
An‘am, referring to
the part that says
here,
i(But if you stayed with
them) certainly in that
case you would be like
them},
and Allah’s statement
in Al-An‘am,
iTlwse ivho fear Allah,
keep their duty to Him
and avoid evil, are not
responsible for them (the
disbelievers) in any case,
but (their duty) is to
remind them, that they may have Taqiva }.
Allah’s statement,
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i Surely, Allah will collect the hypocrites and disbelievers all
together in Hell >
means, just as the hypocrites participate in the Kufr of
disbelievers, Allah will join them all together to reside in the
Fire for eternity, dwelling in torment, punishment, enchained,
restrained and in drinking boiling water.
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614
Tafsir Ibn Kathir
4342. Those who wait and watch about you; if you gain a victory
from Allah, they say: "Were we not with you?" But if the
disbelievers gain a success, they say (to them): " Did we not gain
mastery over you and did we not protect you from the believers?"
Allah will judge between you (all) on the Day of Resurrection . And
never will Allah grant to the disbelievers a way (to triumph) over the
believers.}
Hypocrites Wait and Watch what Happens to Muslims
Allah states that the hypocrites watch and await the harm
that occurs to the believers, awaiting the time when the
Muslim circumstances and religion are dissolved and the state
of Kufr takes over.
vt
Aif you gain a victory from Allah } triumph, aid and booty,
jS jjf $&}
A they say, "Were we not with you?"}
hying to come closer to the believers with this statement.
However,
ABut if the disbelievers gain a success,}
by gaining victory over the believers sometimes, just as
occurred during Uhud, for surely, the Messengers sire tested,
but the final victory is theirs.
4Sc-p'{ s: £&
4 they say (to them), "Did we not gain mastery over you and
did we not protect you from the believers?"}
meaning, did we not help you in secret and try our best to
confuse the believers and weaken their resolve, until you
gained victory over them? This statement of the hypocrites is
an attempt to strengthen relations with the disbelievers,
because they pretend to be friends with both parties so that
they will be safe from their harm, due to their weak faith and
Surah 4. An-Nisd' (Part-5)
615
lack of certainty. Allah said,
p
iAllah will judge between you (all) on the Day of
Resurrection >
meaning, by what He knows about you, O hypocrites.
Therefore, do not be deceived by being shaded under the
protection of Islamic Law in this life, which is such only out of
Allah’s wisdom. Surely, on the Day of Resurrection, your
pretending shall not benefit you, because on that Day, the
secrets of the souls will be disclosed and the contents of the
hearts will be collected.
Allah said,
iAnd never will Allah grant to the disbelievers a way (to
triumph) over the believers}.
‘Abdur-Razzaq recorded that YasT Al-Kindi said, “A man
came to ‘Ali bin Abi Talib and said, What about this Ayah,
iAnd never will Allah grant to the disbelievers a way (to
triumph) over the believers.}
‘Ali said, ‘Come closer, come closer. Allah will judge between
you on the Day of Resurrection, and He will not grant victory
for the disbelievers over the believers.’ ”* 1 ' Ibn Jurayj recorded
that ‘Ata’ Al-Khurasani said that Ibn ‘Abbas said that,
iAnd never will Allah grant to the disbelievers a way (to
triumph) over the believers.}
“Will occur on the Day of Resurrection.” 121 As-Suddi recorded
that Abu Malik Al-Ashja‘i said that it occurs on the Day of
Resurrection. 131 As-Suddi said that “way” means, proof. 141 It is
possible that the meaning of, ‘and never will Allah grant to the
1,1 Tafsir ‘ Abdur-Razzaq 1 : 1 75
121 At-Tabari 9 :328
131 At-Tabari 9 :328
141 At-Tabari 9 :328
616
Tafsir lbn Kathir
disbelievers a way (to triumph) over the believers’, is in this life
by being unable to exterminate the believers completely,
although they sometimes gain victoiy over some Muslims.
However, the Final Triumph will be for the believers in this life
and the Hereafter. Allah said,
ic!i\ j \p:
iVerily, We will indeed make victorious Our Messengers and
those who believe in the worldly life }
This provides a rebuttal to the wishes of the hypocrites for
the destruction of the believers, and their loyalty to the
disbelievers, fearing for themselves if they are victorious.
In another Ayah, Allah said.
X • . x" > ' "" \
4 'Sj*y
iAnd you see those in whose hearts there is a disease (of
hypocrisy ), they hurry to their friendship }, until.
4Regreiful}
ills' ijlli \~f& \\\j ’PP py ill 'oy-xi- Jut'/M
$£» it Vj d[ v \ J. 'M
i&ip % '4 & ’if jus
4142. Verily, the hypocrites seek to deceive Allah, but it is He
Who deceives them. And when they stand up far Saldh, they
stand with laziness and to be seen of men, and they do not
remember Allah but little. 4
4143. (They are) swaying betzoeen this and that, belonging
neither to these nor to those; and he whom Allah sends astray,
you will not find for him a way.}
The Hypocrites Try to Deceive Allah and Sway Between
Believers and Disbelievers
In the beginning of Surat Al-Baqarah [2J, we mentioned
Allah’s statement.
617
Surah 4. An-Nisa ( Part-5 )
iThey (think to) deceive Allah and those who believe
Here, Allah states,
jL s * yijf ■£ v
auI OjfcxJt jfiiijl
iVerily, the hypocrites seek to deceive Allah, but it is He Who
deceives them .)
There is no doubt that Allah can never be deceived, for He
has perfect knowledge of the secrets and what the hearts
conceal. However, the hypocrites, due to their ignorance,
scarce knowledge and weak minds, think that since they were
successful in deceiving people, using Islamic Law as a cover of
safety for themselves, they will acquire the same status with
Allah on the Day of Resurrection and deceive Him too. Allah
states that on that Day, the hypocrites will swear to Him that
they were on the path of righteousness and correctness
thinking that such statement will benefit them with Allah. For
instance, Allah said,
4^1 Oji^. 5J ojAfCi CL rr ii? j ffij r jy)
<°n the Day when Allah will resurrect them all together; then
they will swear to Hitn as they sivear to you ) Allah’s
statement,
ibut it is He Who deceives them) means, He lures them further
into injustice and misguidance. He also prevents them from
reaching the truth in this life and on the Day of Resurrection.
Allah said,
yj> ex oHf 4 '
if V -
iOn the Day when the hypocrites - men and women - will
say to the believers : " Wait for us! Let us get something from
your light! It will be said : " Co back to your rear! Then seek a
light!") until,
iAnd worst indeed is that destination).
A Hadith states;
618
Tafsir Ibn Kathir
“Whoever wants to be heard of, Allah will make him heard of,
and whoever wants to be seen, Allah ivill shozv him .* 111
Allah’s statement,
\yi \
iAnd when they stand up for Saldh, they stand with laziness}.
This is the characteristic of the hypocrites with the most
honored, best and righteous act of worship, the prayer. When
they stand for prayer, they stand in laziness because they
neither truly intend to perform it nor do they believe in it,
have humility in it, or understand it. This is the description of
their outward attitude! As for their hearts, Allah said,
ij 'M SyXf}
ito be seen of men} meaning, they do not have sincerity when
worshipping Allah. Rather, they show off to people so that they
gain closeness to them. They are often absent from the prayers
that they can hide away from, such as the ‘Isha’ prayer and the
Dawn prayer that are prayed in darkness. In the Two Sahihs, it
is recorded that the Messenger of Allah said,
U^ _i b j yjju ‘f j I Jit*
yJr'j 'y\ jU ifUS 'J>\ ji ‘fj
• jhSjS && 'sA
a The heaviest prayers on the hypocrites are the 'Isha' and Dawn
prayers. If they know their rewards, they will attend them even
if they have to crawl. I was about to order someone to
pronounce the Adhdn for the prayer, then order someone to lead
the prayer for the people, that order some men to collect fire-
wood (fuel) ; then I would bum the houses around men wlw did
not attend the (compulsory congregational) prayer J l2]
In another narration, the Prophet jg said,
j\ U-w 1 iff-
111 FathAl-B&ri 11:343
121 Fath Al-Bari 2 :53 and Muslim 1 :451
Surah 4. Att-Nisd' ( Part-5 )
619
f-fek *uji ^ ^ Ij-Li
«j0L
“By Him, in Wltose Hand my soul is, if anyone of litem had
known that he would get a bone covered with good meat or two
(small) pieces of meat between two ribs, he would have turned
up for the prayer, and had it not been that the houses have
ivomett and children in them, I ivould burn their homes around
them.*
Allah’s statement,
US
iAnd they do not remember Allah but little means, during the
prayer they do not feel humbleness or pay attention to what
they are reciting. Rather, during their prayer, they are
inattentive, jesting and avoid the good that they are meant to
receive from prayer.
Imam Malik reported that Al-‘Ala’ bin ‘Abdur-Rahman said
that Anas bin Malik said that the Messenger of Allah jjj said,
o-jLi* Jib Jib tJilLlJl V%j> Jibs
«“>Ui
'‘This is the prayer of the hypocrite, this is the prayer of the
hypocrite, this is the prayer of the hypocrite. He sits watching
the sun until when it goes down between the two horns of the
devil, he stands up pecks out four Rak'ahs (for 'Asr) without
remembering Allah during them except little J i2] Muslim, At-
Tirmidhi and An-Nasa’i also recorded it. At-Tirmidhi said
“Hasan Sahth ". |31
Allah’s statement,
Y viU'i
4 (They are) swaying between this and that, belonging neither to
these ^
111 Forth Al-Bari 2 :248 and Muslim 1 :325
* 2 * Al-Muwatta 1 :220
* 3) Muslim 1 :434 , Tuhfat Al-Ahwadhi 1 :497 and An-Nasa’i 1 :254
620
Tafsir Ibn Kathfr
means that the hypocrites are swaying between faith and
disbelief. So they are neither with believers inwardly or
outwardly nor with disbelievers inwardly or outwardly. Rather,
they are with the believers outwardly and with the disbelievers
inwardly. Some of them would suffer fits of doubt, leaning
towards these sometimes and towards those sometimes,
piA 'j)j \zk}
{Whenever it flashes for them, they walk therein, and zvhen
darkness covers them, they stand still}.
Mujahid said;
{(They are) sioaying betiveen this and that, belonging neither to
these } “The Companions of Muhammad jfc;,
Jt ^
{nor to those}: the Jews.”
Ibn Jarir recorded that Ibn Umar said that the Prophet jte,
said,
a The example of the hypocrite is the example of the sheep
wandering between two herds, sometimes she goes to one of
them, and sometimes the other, confused over whom she should
follozv.» [1] Muslim also recorded it. 12 ’
This is why Allah said afterwards,
Ji J*j}
{and he whom Allah sends astray, you will not find for him a
way.}
meaning, whomever He leads astray from the guidance,
’A If J>}
{For him you will find no Wali (guiding friend) to lead him (to
111 At-Tabari 9 :333
Muslim 4:2146
621
Surah 4. Ati-Nisa' ( Part-5 )
the right path)} because,
^Whomsoever Allah sends astray, none can guide him}.
So the hypocrites whom Allah has led astray from the paths
of safety will never find a guide to direct them, nor someone to
save them. There is none who can resist Allah’s decision, and
He is not asked about what He does, while they all will be
asked.
4144. O you who believe! Do not take disbelievers as friends
instead of believers. Do you wish to offer Allah a manifest
Sultan against yourselves?}
4145. Verily, the hyprocrites will be in the lowest depth (grade)
of the Fire; no helper will you find for them.}
4146. Except those who repent, do righteous good deeds,
depend on Allah, and purify their religion for Allah, then they
will be with the believers. And Allah will grant the believers a
great reioard.}
4147. Why should Allah punish you if you have thanked (Him)
and have believed in Him. And Allah is Ever All-Appreciative
(of good), All-Knowing.}
The Prohibition of Wilayah with the Disbelievers
Allah forbids His believing servants from taking the
disbelievers as friends instead of the believers. This includes
being friends and associates of the disbelievers, advising them,
being intimate with them and exposing the secrets of the
believers to them. In another Ayah, Allah said,
j <ua
U <<* x o/> « -zsf ■)}
\ *- — *> 4JS' AOI
622
Tafsir Ibn Kathir
4Let not the believers take the disbelievers as friends instead of
the believers, and whoever does that, will never be helped by
Allah in any way, except if you indeed fear a danger from
them. And Allah warns you against Himself
meaning, He warns you against His punishment if you fall into
what He has prohibited. This is why Allah said here,
iDo you wish to offer Allah a manifest Sultan against
yourselves ?}
meaning, proof against you that warrants receiving His
torment.
Ibn Abi Hatim narrated that Ibn ‘Abbas commented;
imanifest Sultan}, “The word Sultan in the Qur’an means proof.”
There is an authentic chain of narration for this statement,
which is also the saying of Mujahid, llcrimah, Said bin
Jubayr, Muhammad bin Kal) Al-Qurazi, Ad-Dahhak, As-Suddi
and An-Nadr bin ‘Arabi.
The Hypocrites and the Friends of Disbelievers are in
the Lowest Depth of the Fire, Unless they Repent
Allah then states that,
4M S? 4-^"' 4 <&&& $1^
4 Verily, the hypocrites will be in the lowest depths of the
Fire;}
on the Day of Resurrection due to their tremendous Kufr. Al-
Walibi [‘Ali bin Abi Talhah] said that Ibn ‘Abbas said,
4in the lowest depths (grade) of .the Fire;} means, in the bottom of
the Fire.* 1 *
Other scholars said that the Fire has ever lower depths just
as Paradise had ever higher grades.
Ibn Jarir recorded that ‘Abdullah bin Mas lid said that,
m
At-Jabari 9 :339
Surah 4. An-Nisd' ( Part-5 )
623
ip 'jt 4’P 4 cs *0 &
i Verily, the hypocrites will be in the lowest depths (grade) of
the Fire},
“Inside coffins of Fire that surround them, for they are closed
and sealed in them.” 1 11
Ibn Abi Hatim recorded that when Ibn Mas*ud was asked
about the hypocrites, he said, “They will be placed in coffins
made of fire and they will be closed in them in the lowest
depth of the Fire.”
$ Pr &&
ino helper will you find for them.}
to save them from their misery and painful torment. Allah
then states that whoever among the hypocrites repents in this
life, Allah will accept his repentance and sorrow, if his
repentance were sincere and he then follows it by performing
righteous deeds, all the while depending on his Lord. Allah
said,
i Except those who repent (from hypocrisy), do righteous good deeds,
depend on Allah, and purify their religion for Allah} replacing
showing off with sincerity, so that their good deeds will benefit
them, even if they were minute.
ik&P c?
ithen they zoill be with the believers.} on the Day of Resurrection,
iilf yjj
iAnd Allah tvill grant to the believers a great reivard.}
Allah then states that He is too Rich to need anyone and that
He only punishes the servants because of their sins,
i’pX' 3 i& pZ £}
iWhy should Allah punish you if you have thanked (Him) and
have believed in Him.}
Ill
At-Tabari 9 :339
624 Tafsir Ibti Kathir
by correcting your actions and having faith in Allah and His
Messenger sg,
Jilt
iArtd Allah is Ever All-Appreciative (of good), All-Knowing. $
Allah appreciates those who appreciate Him, and has
knowledge of those whose hearts believe in Him, and He will
give them perfect reward.
TAFSIR IBN KATHIR
(ABRIDGED)
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for the guidance of His creatures. Since the Qur’an is
the primary source of Islamic teachings, the correct
understanding of the Qur’an is necessary for every
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Darussalam is proud to present for the first time this
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TAFSIR IBN KATHIR
(ABRIDGED)
VOLUME 3
Parts 6, 7 & 8 (Surat An-Nisa, Verse 148
to the end of Surat Al-An‘am)
ABRIDGED BY
A GROUP OF SCHOLARS UNDER THE SUPERVISION OF
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In the Name of Allah
The Most Beneficent, the Most Merciful
Contents
Important Guidelines About the Authenticity of
the Reports and Quotations in the Tafsir of Ibn Kathir 13
An-Nisa’ no 148 1 5
The Permission to Utter Evil in Public, For One
Who Was Wronged 15
Believing in Some Prophets and Rejecting Others is Kufr 17
The Stubbornness of the Jews 20
The Crimes of the Jews 24
The Evil Accusation the Jews Uttered Against Maryam
and Their Claim that They Killed “Isa 25
All Christians Will Believe in Isa Before He Dies 29
The Hadiths Regarding the Descent of Isa Just Before
the Day of Judgement, and his Mission 29
The Description of Isa, upon him be Peace 40
Some Foods Were Made Unlawful for the Jews Because
of their Injustice and Wrongdoing 44
Revelation Came to Muhammad sjg, Just as it Came to the
Prophets Before Him 4g
Twenty-Five Prophets Are Mentioned in the Qur’an 48
The Virtue of Mdsa, upon him be peace 49
The Reason Behind Sending the Prophets is to Establish
the Proof 50
Prohibiting the People of the Book From Going to
Extremes in Religion 55
The Meaning of “His Word and a spirit from Him” 57
The Christian Sects 50
The Prophets and Angels Are Never too Proud to Worship Allah 62
The Description of the Revelation that Came From Allah 63
This is the Last Ayah Revealed, the Ruling on Al-Kalalah 65
The Tafsir of Surat Al-Ma’idah (Chapter - 5) 71
The Virtues of Surat Al-Ma’idah; When It was Revealed 71
Explaining the Lawful and the Unlawful Beasts 73
The Necessity of Observing the Sanctity of the Sacred Area
and the Sacred Months 75
Taking the Hady to the Sacred House of Allah, Al-Ka‘bah 77
6 Tafsir Ibn Kathir
The Necessity of Preserving the Sanctity and Safety of those
who Intend to Travel to the Sacred House 79
Hunting Game is Permissible After Ihram Ends 80
Justice is Always Necessary 80
The Animals that are Unlawful to Eat 83
The Prohibition of Using Al-Azlam for Decision Making 89
Shaytan and the Disbelievers Do Not Hope that Muslims
Will Ever Follow Them 92
Islam Has Been Perfected For Muslims 92
Permitting the Dead Animals in Conditions of Necessity 95
Clarifying the Lawful 97
Using Jawarih to Hunt Game is Permissible 97
Mention Allah’s Name Upon Sending the Predators to
Catch the Game 190
Permitting the Slaughtered Animals of the People of the Book 102
The Permission to Marry Chaste Women From the People
of the Scriptures 104
The Order to Perform Wudu’ 107
The Intention and Mentioning Allah’s Name for Wudu’ 109
Passing the Fingers through the Beard While
Performing Wudu ’ 110
How to Perform Wudu’ 1 10
The Necessity of Washing the Feet 113
The Hadiths that Indicate the Necessity of Washing the Feet 1 13
The Necessity of Washing Between the Fingers 115
Wiping Over the Khujfs is an Established Sunnah 1 15
Performing Tayammum with Clean earth When
There is no Water and When One is 111 116
Supplicating to Allah after Wudu' 117
The Virtue of Wudu’ 118
Reminding the Believers of the Bounty of the Message 120
The Necessity of Observing Justice 121
Allah Prevented the Disbelievers from Fighting the Muslims 124
Cursing the People of the Book for Breaking the Covenant 126
The Leaders of Ansar on the Night of ‘Aqabah 127
Breaking the Covenant 128
The Christians Also Broke their Covenant with Allah 130
Explaining the Truth Through the Messenger and the Qur’an 131
The Polytheism and Disbelief of the Christians 133
Refuting the People of the Book’s Claim that they are
Allah’s Children 134
Contents 7
Musa Reminds His People of Allah’s Favors on Them;
The Jews Refuse to Enter the Holy Land 140
The Speeches of Yuwsha* (Joshua) and Kalib (Caleb) 144
The Righteous Response of the Companions During
the Battle of Badr 145
Musa Supplicates to Allah Against the Jews 146
Forbidding the Jews from Entering the Holy Land for Forty Years 147
Conquering Jerusalem 147
Allah Comforts Musa 148
Al-Md’idah no. 27 149
The Story of Habil (Abel) and Qabil (Cain) 150
The Swift Punishment for Transgression and Cutting
the Relations of the Womb 156
Human Beings Should Respect the Sanctity of Other
Human Beings 158
Warning Those who Commit Mischief 160
The Punishment of those Who Cause Mischief in the Land 161
The Punishment of those who Wage War Against Allah and His
Messenger is Annulled if They Repent Before their Apprehension 166
Commanding Taqwa, Wastlah, and Jihad 169
No Amount of Ransom Shall Be Accepted from the
Disbelievers on the Day of the Judgement 170
The Necessity of Cutting off the Hand of the Thief 172
When Does Cutting the Hand of the Thief
Become Necessar? 173
Repentance of the Thief is Acceptable 174
Do Not Feel Sad Because of the Behavior of the Jews
and Hypocrites 178
The Jews Alter and Change the Law, Such As Stoning
the Adulterer 179
Chastising the Jews for Their Evil Lusts and Desires,
While Praising the Tawrah 183
A Man is Killed for a Woman Whom He Kills 189
Retaliation for Wounds 190
The Pardon is Expiation for Such Offenses 191
Allah Mentions Isa and Praises the Injfl 193
Al-Md’idah no. SO 195
Praising the Qur’an; the Command to Refer to
the Qur’an for Judgment 195
The Prohibition of Taking the Jews, Christians and
Enemies of Islam as Friends 204
Contents
9
Unnecessary Questioning is Disapproved of 278
The Meaning of Bahxrah, Sa’ibah, Wasilah and Ham 283
One is Required to Reform Himself First 288
Testimony of Two Just Witnesses for the
Final Will and Testament 290
The Messengers Will be Asked About Their Nations 294
Reminding Isa of the Favors that Allah Granted him 296
Sending Down the Ma’idah 300
Isa Rejects Shirk and Affirms Tawhid 303
Only Truth will be of Benefit on the Day of Resurrection 307
The Tafsir of Surat Al-An‘am (Chapter - 6) 309
The Virtue of Surat Al-An‘am and When it Was Revealed 309
All Praise is Due to Allah for His Glorious Ability
and Great Power 310
Threatening the Idolaters for their Stubbornness 313
Censuring the Rebellious and their Refusal to Accept
Human Messengers 316
Allah is the Creator and the Sustainer 319
Allah is the Irresistible, Able to Bring Benefit and
Protect from Harm 323
The People of the Book Recognize the Prophet jgg
Just as They Recognize Their Own Children 326
The Polythiests Shall be Questioned About the
Shirk They Committed 327
The Miserable Do Not Benefit from the Qur’an 328
Wishes and Hopes Do Not Help One When
He Sees the Torment 331
Al-An‘dm no. 27 331
Comforting the Prophet ^ 336
The Idolaters Ask for a Miracle 341
The Meaning of Umam 342
The Disbelievers will be Deaf and Mute in Darkness 344
The Idolaters Call On Allah Alone During
Torment and Distress 346
The Messenger Neither has the Key to Allah’s
Treasures, Nor Knows the Unseen 352
Al-An‘dm no. SO 352
Prohibiting the Messenger from Turning the Weak
Away and the Order to Honor Them 354
The Prophet jg Understands What He Conveys;
Torment is in Allah’s Hands Not the Prophet’s 359
10 Tafsir Ibn Kathir
Only Allah Knows the Unseen 362
The Servants are in Allah’s Hands Before and After Death 364
Allah’s Compassion and Generosity, and His Power
and Torment 369
The Invitation to the Truth is Guidance Without Coercion 375
The Prohibition of Sitting with Those Who Deny and
Mock Allah’s Ayat 377
The Parable of Those Who Revert to Disbelief After Faith
and Good Deeds 381
As-Svir; The Trumpet 383
Al-An‘dm no. 74 384
Ibrahim Advises his Father 385
Tawhld Becomes Apparent to Ibrahim 387
Ibrahim Debates with his People 389
Shirk is the Greatest Zulm (Wrong) 394
Ibrahim Receives the News of Ishaq and Ya'qub
During His Old Age 397
The Qualities of Nuh and Ibrahim 399
Shirk Eradicates the Deeds, Even the Deeds of the Messengers 40 1
The Messenger is but a Human to Whom the
Book was Revealed by Inspiration 405
None is Worse Than One who Invents a Lie Against Allah
and Claims that Revelation Came to Him 410
The Condition of These Unjust People Upon Death
and on the Day of Resurrection 410
Recognizing Allah Through Some of His Aydt 416
Al-An'am no. 100 424
Rebuking the Idolaters 424
Meaning of BadV 426
Allah is Your Lord 428
Seeing Allah in the Hereafter 428
The Meaning of Basa’ir 431
The Command to Follow the Revelation 434
The Prohibition of Insulting the False gods of the
Disbelievers, So that they Do not Insult Allah 436
Asking for Miracles and Swearing to Believe if They Come 437
Every Prophet Has Enemies 443
Most People are Misguided 447
Allowing What was Slaughtered in the Name of Allah 449
The Prohibition of what was Slaughtered in other
than Allah’s Name 451
Contents
11
The Devil’s Inspiration 452
Giving Preference to Anyone’s Saying Over the Legislation
of Allah is Shirk 454
The Parable of the Disbeliever and the Believer 455
Evil Plots of the Leaders of the Criminals and their
Subsequent Demise 457
The Disbelievers Admit to the Prophet’s Nobility of Lineage 461
Al-An‘am no. 125 463
The Wrongdoers Are the Supporters of Each other 469
Chastising the Jinns and Humans after their Admission
that Allah Sent Messengers to Them 470
If They Disobey, They Will Perish 475
Some Acts of Shirk 479
Shaytan Lured the Idolators to Kill Their Children 481
The Idolators Forbade Certain Types of Cattle 483
Allah Created the Produce, Seed Grains and Cattle 488
Prohibiting Extravagance 490
Benefits of Cattle 491
Eat the Meat of These Cattle, But Do Not Follow
Shaytan’s Law Concerning Them 492
Forbidden Things 496
Foods that were Prohibited for the Jews Because
of their Transgression 499
The Tricks of the Jews, and Allah’s Curse 501
Al-An‘am no. 150 503
A False Notion and its Rebuttal 504
Ten Commandments 507
Shirk is Forbidden 508
The Order for Kindness to Parents 510
Killing Children is Forbidden 511
The Prohibition of Unjustified Killing 514
The Prohibition of Consuming the Orphan's Property 516
The Command to Give Full Measure and Full Weight 517
The Order for Just Testimony 518
Fulfilling the Covenant of Allah is an Obligation 518
The Command to Follow Allah’s Straight Path and to
Avoid All Other Paths 519
Praising the Tawrah and the Qur’an 522
The Qur’an is Allah’s Proof Against His Creation 525
The Disbelievers Await the Commencement of the Hereafter,
or Some of its Portents 528
Important Guidelines About the Authenti-
city of the Reports and Quotations in the
TafsTr of Ibn KathTr
Reports from the Companions of the Messenger of Allah i
Reports that are attributed to the companions of Allah’s
Messenger jg are commonly used for additional explanation of
the meanings of the Qur’an. As for those quotes that Ibn Kathlr
mentions in passing, these quotes may, or may not be
authentically attributed to them. Wherever it is mentioned that
one of them said something, and that statement contradicts
other clearly authentic texts, then such statements can not be
held as an evidence against what is known to be authentic.
Additional information in this regard is found in the
Introduction of Ibn Kathlr.
Incomplete Chains of Narration
The following is a list of common incomplete chains of
narrations that Al-Hafiz Ibn Kathlr often quotes.
- ‘Ali bin Abi Talhah (Al-Walibi) reported that Ibn ‘Abbas said...
- (‘Atiyah) Al-‘Awfi reported that Ibn ‘Abbas said...
- Ad-Dahhak from Ibn ‘Abbas.
- As-Suddi reported from Abu Malik and Abu Salih from Ibn
‘Abbas, Ibn Mas'ud and (or] some men among the
companions.
- Al-Hasan Al-Basri reporting from or about the Prophet jg.
- Az-Zuhri [Muhammad bin Shihab] reporting from or about
the Prophet jg.
- “Urwah bin Az-Zubayr reporting from or about the Prophet jg ■
- ‘Ikrimah reporting from or about the Prophet jg.
- Qatadah reporting from or about the Prophet jg.
All narrations coming from these chains are unauthentic
according to the Sciences of Hadlth. Their meanings, however,
may be correct as understood by authentic texts, and for this
reason they are commonly referenced.
14 Tafsir Ibn Kathir
Reports from the Followers of the Companions and
those who Follow them
The following is a list of those who did not see the Prophet
Sg, but they report from companions of the Prophet jg, while
often they themselves are quoted for Tafsir. Reports that are
attributed to them are used as additional support in
understanding certain issues by Ibn Kathir. Such quotes may,
or may not be authentically attributed to them. Wherever it is
mentioned that one of them said something, and that
statement contradicts other clearly authentic texts, then such
statements can not be held as evidence against the authentic
evidence.
Abu Al-‘Aliyah, Said bin Jubayr, Said bin Al-Musayib, ‘Ata’
{bin Abi Rabah), ‘Ata’ Al-Khurrasani, Muqatil bin Hayyan, Ar-
RabT bin Anas, Ash-ShaTjbi, Qatadah, Mujahid, Ikrimah, Ad-
Dahhak, ‘Abdur-Rahman bin Zayd bin Aslam (Ibn Zayd), Ibn
Jurayj.
Other Scholars After the Companions
The following are some scholars that Ibn Kathir often quotes
from. Since these scholars are not well known to the average
English reader, one should beware that their own statements
about the Prophet 2 g, his companions, or circumstances
surrounding the Qur’an’s revelation, are not to be considered
as important as authentically narrated texts.
WakT, Sufyan Ath-Thawri, Muhammad bin Ishaq, Ibn
‘Atiyyah, Ibn Abi Hatim, Ibn Jarir (At-Tabari).
Surah 4. An-Nisa' (148 - 149 ) (Part-6)
15
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4148. Allah does not like
that the evil should be
uttered in public except
by him who has been
wronged. And Allah is
Ever All-Hearer , All-
Knower.}
4149. Whether you
disclose a good deed or
conceal it, or. pardon an
evil, verily, Allah is
Ever Pardoning, All-
Powerful.}
The Permission to
Utter Evil in
Public, For One
Who Was Wronged
‘Ali bin Abi Talhah said that Ibn ‘Abbas commented on the
Ayah,
ifi* U * 44
4Alldh does not like that the evil should be uttered in public }
“Allah does not like that any one should invoke Him against
anyone else, unless one was wronged. In this case, Allah
allows one to invoke Him against whoever wronged him. Hence
Allah’s statement,
4except by him who has been wronged.}
Yet, it is better for one if he observes patience.” 111 Al-Hasan
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At-Tabari 9 :344 .
Surah 4. An-Nisd' ( 150 - 151) ( Part-6 )
17
Throne praise Him saying, “All praise is due to You for Your
forbearing even though You have perfect knowledge (in all evil
committed).” Some of them supplicate, “All praise is due to
You for Your forgiving even though You have perfect ability (to
punish).” An authentic Hadith states,
ii Ijaj <• Yj Ijlp lilt SO Y_> i JU U 1
«No charity shall ever decrease wealth, and Allah will only
increase the honor of a servant who pardons, and he who is
humble for Allah's sake, then Allah will elevate his grade
eJ);i os-; Ji uj'Vj.
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4150. Verily, those who disbelieve in Allah and His Messengers
and wish to make distinction between Allah and His Messetigers
saying, "We believe in some but reject others," and wish to
adopt a way in between
4151. They are in truth disbelievers. And We have prepared for
the disbelievers a humiliating torment.}
4152 . And those who believe in Allah and His Messengers and
make no distinction between any of them (Messengers), We
shall give them their rewards; and Allah is Ever Forgiving,
Most Merciful .}
Believing in Some Prophets and Rejecting Others is
Pure Ku.fr
Allah threatens those who disbelieve in Him and in His
Messengers, such as the Jews and Christians, who
differentiate between Allah and His Messengers regarding faith.
They believe in some Prophets and reject others, following their
desires, lusts and the practices of their forefathers. They do
not follow any proof for such distinction, because there is no
such proof. Rather, they follow their lusts and prejudices.
I 1 * Muslim 4 : 2001 .
18
Tafsir Ibn Kathtr
The Jews, may Allah curse them, believe in the Prophets,
except ‘Isa and Muhammad, peace be upon them. The
Christians believe in the Prophets but reject their Final and
Seal, and the most honored among the prophets, Muhammad,
peace be upon him. In addition, the Samirah (Samaritans) do
not believe in any Prophet after Yuwsha' (Joshua), the
successor of Mtisa bin “Imran. The Majus (Zoroastrians) are
said to believe only in a Prophet called Zoroaster, although
they do not believe in the law he brought them casting it
behind them, and Allah knows best.
Therefore, whoever rejects only one of Allah’s Prophets, he
will have disbelieved in all of them, because it is required from
mankind to believe in every prophet whom Allah sent to the
people of the earth. And whoever rejects one Prophet, out of
envy, bias and personal whim, he only demonstrates that his
faith in other Prophets is not valid, but an act of following
desire and whim. This is why Allah said,
iVerily, those who disbelieve in Allah and His Messengers... }
Thus, Allah describes these people as disbelievers in Allah
and His Messengers;
iand wish to make distinction between Allah and His
Messengers} in faith,
> •/.
cyty
isaying, "We believe in some but reject others," and wish to
adopt a way in between .}
Allah then describes them;
iThey are in truth disbelievers.}
meaning, their disbelief in the Prophet they claim to believe in
is clear. This is because their claimed faith in a certain
Messenger is not true, for had they truly believed in him, they
would have believed in other Messengers, especially if the
other Messenger has a stronger proof for his truthfulness. Or
19
Surah 4. An-Nisa' (150 - 151 ) (Part-6)
at least, they would have strived hard to acquire knowledge of
the truth of the other Messenger.
Allah said,
iAttd We have prepared far the disbelievers a humiliating
torment .}
This is just punishment for belittling the Prophets whom they
disbelieved in, by ignoring what the Prophet brought to them
from Allah, and because they are interested in the insignificant
possessions of this world. Or, their behavior could be the
result of their disbelief in the Prophet after they were aware of
his truth, just as the Jewish rabbis did during the time of
Muhammad, the Messenger of Allah jg. The Jews envied the
Messenger because of the great prophethood that Allah gave
him, and as a consequence, they denied the Messenger, defied
him, became his enemies and fought against him. Allah sent
humiliation upon them in this life, that shall be followed by
disgrace in the Hereafter,
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4And they were covered with humiliation and misery, and they
drew on themselves the wrath of Allah.}
in this life and the Hereafter. Allah’s statement,
**77 ’' '
4And those who believe in Allah and His Messengers and make
no distinction between any of them,}
This refers to the Ummah of Muhammad who believe in
every Book that Allah has revealed and in eveiy Prophet whom
Allah has sent. Allah said,
4Jhe Messenger believes in what has been revealed to him from
his Lord, and (so do) the believers. All of them believe in
Allah.} ( 2 : 285 ).
Allah then states that He has prepared great rewards for
them, tremendous favor and a handsome bounty,
20 Tafsir Ibn Kathir
}We shall give them their rewards ;} because of their faith in Allah
and His Messengers,
-111 il&J ^
iand Allah is Ever Forgiving, Most Merciful .} for their sin, if they
have any.
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4253. The People of the Scripture (Jews) ask you to cause a
book to descend upon them from heaven. Indeed, they asked
Musa for even greater than that, when they said: " Show us
Allah in public,” but they were struck with a bolt of lightning
far their wickedness. Then they worshipped the calf even after
Al-Bayyinat had come to them. (Even) so We forgave them.
And We gave Musa a clear proof of authority .}
il54. And far their covenant, We raised over them the mount
and (on the other occasion) We said: “ Enter the gate
prostrating (or bowing) with humility;” and We commanded
thetn: “Transgress not on the Sabbath (Saturday)." And We
took from thetn a firm covenant.}
The Stubbornness of the Jews
Muhammad bin Rah Al-Qurazi, As-Suddi and Qatadah said
that the Jews asked the Messenger of Allah to cause a book to
come down to them from heaven, just as the Tawrah was sent
down to Musa. 1 ' 1 Ibn Jurayj said that the Jews asked the
Messenger to cause books to come down to them addressed to
so-and-so among them, testifying to the truth of what he was
sent with. 12 ’ The Jews only asked for this because of their
stubbornness, defiance, rejection and disbelief. The
disbelievers of Quraysh also asked for similar things from the
Prophet, as is mentioned in Surat Al-Isra’,
111 At-Tabari 9:356, 357.
121 At-Jabari 9:357.
Surah 4. An-Nisd' (153 - 154 ) (Part-6)
21
^ u s*^ j*- ^ j
4Ah</ they say: "We shall not believe in you, until you cause a
spring to gush forth from the earth for us;} (17:90)
Allah said,
it q & \)t &}
ilndeed, they asked Musa for even greater than that, when they
said, "Show us Allah in public," but they were struck with a
bolt of lightning for their wickedness .}
injustice, transgression, defiance and rebellion. This part was
explained in Surat Al-Baqarah,
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^And (remember) when you said: " 0 Musa! We shall never
believe in you until we see Allah plainly." But you were struck
by a bolt of lightning while you were looking. Then We raised
you up after your death, so that you might be grateful .}
(2:55,56)
Allah’s statement,
e & U iiS» 2 }
iTheti they worshipped the calf even after Al-Bayyinat had
come to them.}
meaning, after they witnessed the tremendous miracles and
unequivocal proofs at the hand of Musa in Egypt. They also
witnessed the demise of their enemy, Fir’awn and his soldiers,
when they all drowned in the sea. Yet soon after, when they
passed by a people who were worshipping idols, they said to
MUsa,
ihy -ft u
4 Make for us a god as they have gods.}
Allah explains the story of the Jews worshipping the calf in
Surat Al-A‘raf (7) and Surah Ta Ha (20) after MQsa went to
meet with his Lord. When Musa returned, Allah decreed that
in order for the Jews to earn accepted repentance, then those
23
Surah 4. An-Nisd' (155 - 159 ) ( Part-6 )
• r. Jj ' ,r
sot V. meaning, We
commanded them to
honor the Sabbath
and honor what Allah
prohibited them on
that day.
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4And We took from
them a firm covenant. )
meaning, strong
covenant. They
rebelled, transgressed
and committed what
Allah prohibited by
using deceit and
trickery, as is
mentioned in Surat
Al-A'raf (7),
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4155. Because of their breaking the covenant , and their
rejecting the Aydt of Allah, and their killing the Prophets
unjustly, and their saying: "Our hearts are Ghulf,” nay, Allah
has set a seal upon their hearts because of their disbelief, so they
believe not but a little.)
24
Tafsir Ibn Kathir
4156. And because of their disbelief and uttering against
Maryam a grave false charge . }
4157. And because of their saying, "We killed Al-Masdi 'Isa,
son of Maryam, the Messenger of Allah," but they killed him
not, nor crucified him, but it appeared as that to them, and
those who differ therein are full of doubts. They have no
(certain) knowledge, they folloio nothing but conjecture. For
surely; they killed him not.}
4158. But Allah raised him up unto Himself. And Allah is
Ever All-Powerful, All-Wise.}
4159. And there is none of the People of the Scripture, but
must believe in him, before his death. And on the Day of
Resurrection, he will be a witness against them.}
The Crimes of the Jews
The sins mentioned here are among the many sins that the
Jews committed, which caused them to be cursed and
removed far away from right guidance. The Jews broke the
promises and vows that Allah took from them, and also
rejected Allah’s Ayat, meaning His signs and proofs, and the
miracles that they witnessed at the hands of their Prophets.
Allah said,
4and their killing the Prophets unjustly,}
because their many crimes and offenses against the Prophets
of Allah, for they killed many Prophets, may Allah’s peace be
upon them Their saying:
4k& VJL}
4"Our hearts are Ghulf,"}
meaning, wrapped with covering, according to Ibn ‘Abbas,
Mujahid, Said bin Jubayr, ‘llcrimah, As-Suddi and Qatadah. 1 ' 1
This is similar to the what the idolators said,
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At-Tabari 9 :364 .
Surah 4. Ati-Nisa (155 - 159 ) (Part-6)
25
iAnd they say: " Our hearts are under coverings ( screened )
from that to which you invite us."}
Allah said,
^ if
inay, Allah has set a seal upon their hearts because of their
disbelief,}
It is as if they had given an excuse that their hearts do not
understand what the Prophet says since their hearts are
wrapped with coverings, so they claim. Allah said that their
hearts are sealed because of their disbelief, as we mentioned
before in the explanation of Surat Al-Baqarah. Allah then said,
-ji
iso they believe not but a little.}
for their hearts became accustomed to Kufr, transgression and
weak faith.
The Evil Accusation the Jews Uttered Against Maryam
and Their Claim that They Killed ‘Isa
Allah said,
iAnd because of their (Jews) disbelief and uttering against
Maryam a grave false charge.}
‘Ali bin Abi Talhah said that Ibn ‘Abbas stated that the Jews
accused Maryam of fornication.' 1 ' This is also the saying of As-
Suddi, Juwaybir, Muhammad bin Ishaq and several others. |2 ’
This meaning is also apparent in the Ayah, as the Jews
accused Maryam and her son of grave accusations: They
accused her of fornication and claimed that ‘Isa was an
illegitimate son. Some of them even claimed that she was
menstruating while fornicating. May Allah’s continued curse be
upon them until the Day of Resurrection. The Jews also said.
111 At-Tabari 9:367.
' 2 ' At-Tabari 9 :367 .
26
Tafsir Ibn Kathir
4"We killed Al-Masih, 'isa, son of Maryam, the Messenger of
Allah, "}
meaning, we killed the person who claimed to be the
Messenger of Allah. The Jews only uttered these words in jest
and mockery, just as the polytheists said,
iO you to whom the Dhikr (the Qur'an) has been sent down!
Verily, you are a mad man!}
When Allah sent Isa with proofs and guidance, the Jews,
may Allah’s curses, anger, torment and punishment be upon
them, envied him because of his prophethood and obvious
miracles; curing the blind and leprous and bringing the dead
back to life, by Allah’s leave. He also used to make the shape
of a bird from clay and blow in it, and it became a bird by
Allah’s leave and flew. Isa performed other miracles that Allah
honored him with, yet the Jews defied and bellied him and
tried their best to harm him. Allah’s Prophet Isa could not live
in any one city for long and he had to travel often with his
mother, peace be upon them. Even so, the Jews were not
satisfied, and they went to the king of Damascus at that time,
a Greek polytheist who worshipped the stars. They told him
that there was a man in Bayt Al-Maqdis misguiding and
dividing the people in Jerusalem and stirring unrest among
the king’s subjects. The king became angry and wrote to his
deputy in Jerusalem to arrest the rebel leader, stop him from
causing unrest, crucify him and make him wear a crown of
thorns. When the king’s deputy in Jerusalem received these
orders, he went with some Jews to the house that Isa was
residing in, and he was then with twelve, thirteen or seventeen
of his companions. That day was a Friday, in the evening.
They surrounded Isa in the house, and when he felt that they
would soon enter the house or that he would sooner or later
have to leave it, he said to his companions, “Who volunteers to
be made to look like me, for which he will be my companion
in Paradise?” A young man volunteered, but Isa thought that
he was too young. He asked the question a second and third
time, each time the young man volunteering, prompting Isa to
say, “Well then, you will be that man.” Allah made the young
man look exactly like Isa, while a hole opened in the roof of
Surah 4. An-Nisa' ( 155 - 159 ) (Part-6)
27
the house, and Isa was made to sleep and ascended to heaven
while asleep. Allah said,
it),\ J^*
iAnd (remember) when Allah said: "O 'Isa! I will take you and
raise you to Myself."}
When Isa ascended, those who were in the house came out.
When those surrounding the house saw the man who looked
like Isa, they thought that he was Isa. So they took him at
night, crucified him and placed a crown of thorns on his head.
The Jews then boasted that they killed ‘Isa and some
Christians accepted their false claim, due to their ignorance
and lack of reason. As for those who were in the house with
Isa, they witnessed his ascension to heaven, while the rest
thought that the Jews killed Isa by crucifixion. They even said
that Maiyam sat under the corpse of the crucified man and
cried, and they say that the dead man spoke to her. All this
was a test from Allah for His servants out of His wisdom.
Allah explained this matter in the Glorious Qur’an which He
sent to His honorable Messenger, whom He supported with
miracles and clear, unequivocal evidence. Allah is the Most
Truthful, and He is the Lord of the worlds Who knows the
secrets, what the hearts conceal, the hidden matters in heaven
and earth, what has occurred, what will occur, and what
would occur if it was decreed. He said.
& 4 M
ibut they killed him not, nor crucified him, but it appeared as
tlwt to them,}
referring to the person whom the Jews thought was Isa. This
is why Allah said afterwards,
IQj h u * A c k & J « ■$
iand those who differ therein are full of doubts. They have no
(certain) knowledge, they follow nothing but conjecture .}
referring to the Jews who claimed to kill “Isa and the ignorant
Christians who believed them. Indeed they are all in confusion,
misguidance and bewilderment. This is why Allah said,
its, Cj}
28
Tafsir Ibn Kathir
iFor surely; they killed him not.}
meaning they are not sure that Isa was the one whom they
killed. Rather, they are in doubt and confusion over this
matter.
iBut Allah raised him up unto Himself. And Allah is Ever All-
Powerful ,}
meaning, He is the Almighty, and He is never weak, nor will
those who seek refuge in Him ever be subjected to disgrace,
4C&.}
4 All-Wise.} in all that He decides and ordains for His
creatures. Indeed, Allah’s is the clearest wisdom, unequivocal
proof and the most glorious authority. Ibn Abi Hatim recorded
that Ibn ‘Abbas said, “Just before Allah raised Isa to the
heavens, Isa went to his companions, who were twelve inside
the house. When he arrived, his hair was dripping water and
he said, There are those among you who will disbelieve in me
twelve times after he had believed in me.’ He then asked, Who
volunteers that his image appear as mine, and be killed in my
place. He will be with me (in Paradise)?’ One of the youngest
ones among them volunteered and Isa asked him to sit down.
Isa again asked for a volunteer, and the young man kept
volunteering and Isa asking him to sit down. Then the young
man volunteered again and Isa said, *You will be that man,’
and the resemblance of Isa was cast over that man while Isa
ascended to heaven from a hole in the house. When the Jews
came looking for Isa, they found that young man and crucified
him. Some of Isa’s followers disbelieved in him twelve times
after they had believed in him. They then divided into three
groups. One group, Al-Ya‘qQbiyyah (Jacobites), said, ‘Allah
remained with us as long as He willed and then ascended to
heaven.’ Another group, An-Nasturiyyah (Nestorians), said, The
son of Allah was with us as long as he willed and Allah took
him to heaven.’ Another group, Muslims, said, The servant and
Messenger of Allah remained with us as long as Allah willed,
and Allah then took him to Him.’ The two disbelieving groups
cooperated against the Muslim group and they killed them.
Ever since that happened, Islam was then veiled until Allah
Surah 4. An-Nisd' (155 - 159) (Part-6)
29
sent Muhammad jg.”* 1 ' This statement has an authentic chain
of narration leading to Ibn ‘Abbas, and An-Nasal narrated it
through Abu Kurayb who reported it from Abu Mu'awiyah.* 2 *
Many among the Salaf stated that Isa asked if someone would
volunteer for his appearance to be cast over him, and that he
will be killed instead of ‘Isa, for which he would be his
companion in Paradise.
All Christians Will Believe in ‘Isa Before He Dies
Allah said,
^ tyj •&» <£* 4 *^ & 4 *^
iAnd there is none of the People of the Scripture, but must
believe in him, before his death. And on the Day of
Resurrection, he will be a witness against them.}
Ibn Jarir recorded that Ibn ‘Abbas commented,
iAnd there is none of the People of the Scripture, but must
believe in him, before his death.}
before the death of Isa, son of Maryam, peace be upon him. 13 ’
Al-‘Awfi reported similar from Ibn ‘Abbas.* 4 * Abu Malik
commented;
35 ‘h
ibut must believe in him, before his death.}
“This occurs after Isa returns and before he dies, as then, all
of the People of the Scriptures will believe in him.”* 5 *
The Hadiths Regarding the Descent of ‘Isa Just Before
the Day of Judgement, and his Mission
In the chapter about the Prophets in his Sahth, under, “The
Descent of Isa, Son of Maryam,” Al-Bukhari recorded that Abu
111 Ibn Abi yatim 4:1110.
* 2 * An-Nasal in Al-Kubra 6 :489 .
* 3 * At-Tabari 9:380.
* 4 > At-Tabari 9:380.
* 5 * At-Tabari 9 :380.
30
TafsTr Ibn Kathir
Hurayrah said that the Messenger of Allah jg said,
r-> ^
^ £~ai_>
*^fc! ^*3 Cri (4^ 'jr 5 ” ••AijwiJl j_jS5
«By Him in Whose Hands my soul is, the son of Maryam ('Isa)
will shortly descend among you as a just ruler, and will break
the cross, kill the pig and abolish the JizyahJ 11 Then there will
be an abundance of wealth and nobody will accept charitable
gifts any more. At that time, one prostration will be better far
them than this Ufa and all that is in it j
Abu Hurayrah then said, “Read if you will,
f>3 3 ‘A $ ly Jlj}
iAnd there is none of the People of the Scripture, but must
believe in him, before his death. And on the Day of
Resurrection, he will be a witness against them.}’™
Muslim recorded this Hadith. l3] So, Allah’s statement,
i-fiy 3>
ibefare his death > refers to the death of Isa, son of Maiyam.
Another Hadxth by Abu Hurayrah
Imam Ahmad recorded that Abu Hurayrah said that the
Messenger of Allah jg said,
«7sa will say Ihldtf 41 from the mountain highway of Ar-Rawhd'
far Hajj, 'Umrah or both.»^
Muslim also recor ded it. [e| Ahmad recorded that Abu
A tax taken from non-Muslims, who are under the protection of the
Muslim government.
121 FathAl-Bari 6:566.
131 Muslim 1 : 135 , and refer to Fath Al-Bari 5 :44 and 4 :483 .
141 “Loud calling”, as a Muhrim has to recite Talbiyah aloud when
assuming the state of Ihr&m.
[5 | *
Aljmad 2:513. Ar-Rawha’ is on route between Makkah and Al-
Madinah .
,e| Muslim 1 :135.
Surah 4. An-Nisd' (155 - 159 ) ( Part-6 )
31
Hurayrah said that the Prophet said,
lo^Ajill J '•Ji (*Jy* jj' ,_*—*■
jf 44 £^5* ^rCi ‘J^ ^ J 1 **-*
t'isa, son of Maryam, will descend and will kill the pig, break
the cross, lead the prayer in congregation and give away wealth
until it is no longer accepted by anyone. He will also abolish
the Jizyah and go to Ar-Rawlid’ from where he will go to
perform Hajj, 'Umrah or both.*
Abu Hurayrah then recited,
4*a>* CA*jy 1JJ, A
iAnd there is none of the People of the Scripture, but must
believe in him, before his death.}
Hanzalah said, “Abu Hurayrah added, 'Will believe in Isa
before Isa dies,’ but I do not know if this was a part of the
Prophet’s Hadith or if it was something that Abu Hurayrah
said on his own.”! 1 *
Ibn Abi Hatim also recorded this Hadith.
Another Hadith
Al-Bukhari recorded that Abu Hurayrah said that the
Messenger of Allah sg said,
*How will you be when Al-Masih, son of Maryam ('Isa)
descends among you while your Imam is from among
yourselves ?»’ 21
Imam Ahmad ’ 31 and Muslim also recorded this Hadith.
Another Hadith
Imam Ahmad recorded that Abu Hurayrah said that the
Prophet jg said,
l 1 ’ Ahmad 2 :290.
’ 2 * ’ Fath Al-Bari 6 :566 .
131 Ahmad 2:272 and Muslim 1 : 136- 137.
32
Tafsir Ibn Kathir
t/'lj p-(riiJ 40^AiJ “3^!
ty-s :a A^ ^13 ‘^53 ^ ^ p iSf ij^u
‘ J4 4-4 pJ ^13 ‘3^4 4^*3 oU 4 oi# ^idi j Ji
i^U.'ijl JJ 3r4i' 4£)*J1 £*iJ ‘3 4ji*^' J^d3 tv^-Jjall JjJ
C?^ 1 4^3 J 4l juft 4^1 4l jLjl AjUj J &| ill^j
c* jUJi3 ^ j^vi £>- Ji ^jSii ,_Jp ciVi jUijiijji
4 SL^J 4^-A^iu N Ol^AJU jC-lJl 4— -W-Lj 4 t^ljJJtj 4 Xl\
•j_^ 4 — J' 4 ^ (J --43 ‘,^*34 j*-
"The Prophets are paternal brothers; their mothers are different,
but their religion is one. I, more than any of mankind, have
more right to 'Isa, son of Maryam, for there was no Prophet
betiveen him and I. He will descend, and if you see him, knmv
him. He is a well-built man, (the color of his skin) between red
and white. He will descend while wearing two long, light
yelloio gartnents. His head appears to be dripping water, even
though no moisture touched it. He will break the cross, kill the
pig, and banish the ]izyah and will call the people to Islam.
During his time, Allah will destroy all religions except Islam
and Allah will destroy Al-Masili Ad-Dajjdl (the False Messiah).
Safety will then fill the earth, so much so that the lions will
mingle with camels, tigers with cattle and wolves with sheep.
Children will play with snakes, and they will not ham them.
'Isa will remain for forty years and then will die, and Muslims
will offer the funeral prayer for him.* Abu Dawud also
recorded itJ 1 *
Another Hadith
In his Sahih, Muslim recorded that Abu Hurayrah related to
the Messenger of Allah jg that he said,
Cy wrrT ‘ 3^4 Ij 4 *LUl 'ji
ij*J ^5 ‘lyLi: 4jii3i S/I J*( jlifr i ri
I 1 * Ahmad 2 :406, Abu Dawud: 4324, At-Jabari 9 :388.
Siirah 4. An-Nisd' (155 - 159) (Part-6)
33
fc ^ ajj i j 'y : c)^i «■ |»^Jj L aJ \1* JJ i
Xs* *1413! J-iii aIIj v !xl | » j.lg- <bl V slJJ
^ li-*J I c A^Iall a^i J^ xIIaj t ! -Xj l N v^JL l i! i4ii!
^ p-SllLi- Ji jj : j Ual l i ! M p 4 * ^
jjl*i j*-a Lilli fLlJ! !j*U- iJl^U JiJ*3
a ^j ^ y-j* tlri^ «J j*-i o^A^liJl w *» i ! JUaU
j iciAL$i *$ j> )& c fr LU ! ^J> ^JLJl ujl 1 15 » !i i^I)! jjj>
- *• - . *" * >: ^ k . *?'•,
^ 4^0 l oJLj OJ l <Uli
«77ie (Lasf,) Hour will not start until the Romans occupy Al-
A'mdq or Ddbiq. 111 An army, comprised of the best of the
people of the earth then, will come from Al-Madinah and
challenge them. When they camp face to face, the Romans will
say, 'Let us fight those who captured some of us.' The Muslims
will say, 'Nay! By Allah, we will never let you get to our
brothers.' They ivill fight them. A third of the (Muslim) army
will flee in defeat, and those are the ones whom Allah will never
forgive. Another third will be killed, and those are the best
martyrs before Allah. The last third will be victorious, and this
third will never be stricken with Fitnah, and they will capture
Constantinople (Istanbul). While they are dividing war booty,
after hanging their swords on olive trees, Shay tan will shout
among them, saying, 'Al-Masili ( Ad-Dajjdl ) has cornered your
people'. They will leave to meet Ad-Dajjdl in Ash-Sham. Tins
will be a false warning, and when they reach Ash-Sham, Ad-
Dajjdl will then appear. When the Muslims are arranging their
lines for battle and the prayer is called for, 'Isd, son of
Maryam, will descend and - lead them in prayer. When the
enemy of Allah (the False Messialt) sees him, he will dissolve
just as salt dissolves in water, and if any of him were left, he
would continue dissolving until he died. Allalt will kill him
with the hand of 'Isa and will show the Muslims his blood on
his spear. ^
* 1 * Two cities close to Aleppo in Syria .
121 Muslim 4:2221.
Surah 4. An-Nisd' ( 155 - 159 ) (Part-6)
35
l N 1
«/ /ear of/ier f/ian Ad-Dajjal for you! If he appears while I am
still among you, I will be his adversary on your behalf. If he
appears while I am not among you, each one will depend on
himself and Allah will be the Helper of every Muslim after me.
He is young, with very curly hair and his eye is smashed. I
thought that he looked like ‘Abdul-Uzzd bin Qatan. Whoever
lives long and meets Ad-Dajjal, then let him recite the
beginnings of Surat Al-Kahf. He will appear on a pass between
Ash-Sham (Syria) and Al-'Irdq. He will wreak havoc to the
right and left. O Servants of Allah! Holdfast .»
We said, ‘O Messenger of Allah! How long will he stay on
earth?’ He said,
<■****£ { y.j fjt )
“Forty days : One day as long as a year, one day as long as a
month and one day as long as a week. The rest of his days will
be as long as one of your ordinary days .»
We said, ‘O Messenger of Allah! As for the day that is like a
year, will the prayers of one day suffice for it?’ He said,
«J Ijjiil ‘
“No. Count far its due measure
We said, ‘O Messenger of Allah, how will his speed be on
earth?’ He said,
id 14J 'pAjt-Xi pi JjIp 44iJlS»
cJ l\s u J>l iiLJii j i>^i jiisji
•i" \ f _f- z i , ,, ■; ,«• i *»•
^ lij^i
> • , sj i • s ii > ' *»,.< . " >> • \ \ * - •
Vj i Ull3> bill*
a-Ip j* fjt I l ^ l U.vtli i kiJUwaJj
diS li-fl.) 0? J-— iij-' ojlLUl Xp Jj4» if*>Bjl
37
Surah 4. An-Nisd' (155 - 159) ( Part-6 )
just like swarms of bees. He will summon a man full of youth
and will strike him with the sword once and will cut him into
two pieces (and will separate between them like) the distance
(between the hunter and) the game. He will call the dead man
and he will come, and his face will radiant with pleasure and
laughter. Afterwards (while all this is happening with Ad-
Dajjdl), Allah will send Al-Masili (‘Isa), son of Maryam down.
He will descend close to the white minaret to the east of
Damascus. He will be wearing garments lightly colored with
saffron and his hands will be placed on the wings of two angels.
Whenever he lowers his head droplets fall. Whenever he raises
his head, precious stones that look like pearls fall. No disbeliever
can survive ‘Isa's breath, which reaches the distance of his
sight. He will pursue Ad-Dajjal and will follow him to the
doors of (the Palestinian city of) Ludd where he will kill him . A
group of people who, by Allah’s help, resisted and survived Ad-
Dajjal, will pass by ‘Isa and he will anoint their faces and
inform them about their grades in Paradise. Shortly afterwards,
while this is happening with ‘Isa, Allah will reveal to him, 7
raised a people of My creation that no one can fight. Therefore,
gather My servants to At-Tur (the mountain of Musa in
Sinai).' Then, Allah will raise Gog and Magog and they will
swiftly swarm from every mound. Their front forces will reach
Lake Tabariah (Sea of Galilee) and will drink all its water. The
last of their forces will say as they pass by the lake, 'This lake
once had water!' Meanwhile, 'Isa, Allah's Prophet, will be
cornered along with his companions until the head of a bull will
be more precious to them than a hundred Dinars to you today.
'Isa, Allah's Prophet, and his companions will invoke Allah for
help and Allah will send An-Naghaf (a worm) into the necks of
Gog and Magog! The morning will come, and they will all be
dead as if it was the death of one soul. Afterwards, 'Isa, the
Prophet of Allah, will come down with his companions to the
low grounds (from Mount At-Tur). They will find that no
space of a hand-span on the earth was free of their fat and rot
(rotten corpses). “Isa, the Prophet of Allah, and his companions
will seek Allah in supplication . Allah will send birds as large as
the necks of camels. They will carry them (the corpses of Gog
and Magog) and will throw them wherever Allah wills.
38
Tafsir Ibn Kathir
Afterwards, Allah will send rain that no house made of mud or
animal hair will be saved from, and it will cleanse the earth
until it is as clean as a mirror. The earth will be commanded
(by Allah), ' Produce your fruits and regain your blessing.'
Then, the group will eat from a pomegranate and will take
shelter under the shade of its skin. Milk will be blessed, so
much so that the milk-producing camel will yield large amounts
that suffice for a large group of people. Meanwhile, Allah will
send a pure wind that will overcome Muslims from under their
arms and will take the soul of every believer and Muslim . Only
the evildoers among people will remain. They will indulge in
shameless public sex like that of donkeys. On them, the Hour
will begin y 11 ^
Imam Ahmad and the collectors of the Sunan also recorded
this Hadith . ,2 ’ We will mention this Hadith again using the
chain of narration collected by Ahmad explaining Allah’s
statement in Surat Al-Anbiyd’ (chapter 21),
iUntil, when Ya'juj and Ma'juj (Gog and Magog people) are
let loose (from their barrier).}
In our time, in the year seven hundred and forty-one, a
white minaret was built in the Umayyad Masjid (in Damascus)
made of stone, in place of the minaret that was destroyed by a
fire which the Christians were suspected to have started. May
Allah’s continued curses descend on the Christians until the
Day of Resurrection. There is a strong feeling that this minaret
is the one that Isa will descend on, according to this Hadith.
Another Hadith
Muslim recorded in his SahUi that Ya'qQb bin ‘Asim bin
“Urwah bin Mas’ud Ath-Thaqafi said, “1 heard ‘Abdullah bin
‘Amr saying to a man who asked him, What is this Hadith
that you are narrating? You claim that the Hour will start on
such and such date.’ He said, ‘Subhan AU&h (glory be to
111 Muslim 4:2250.
* 2 * Ahmad 4:181, Abu Dawud 4:496, Tuhfat Al-Ahwadhi 6:499, An-
Nasal in Al-Kubra 5:15, Ibn Majah 2 :1356.
39
Surah 4. An-Nisd' (155 - 159) ( Part-6 )
Allah),’ or he said, There is no deity worthy of worship except
Allah.’
I almost decided to never narrate anything to anyone. I only
said, “Soon, you will witness tremendous incidents, the House
(the Ka*bah) will be destroyed by fire, and such and such
things will occur.” He then said, The Messenger of Allah
said,
ixtiJ 3^ ^ ji t, ^ j> JttoJl ^j>^}
aJL* i J>. i'/j* <015' ^'y> ,^1 <3il ililp jt
\*HJ iii Jr>: p "jfe J&\ & j4 ^ >t!ii Ikx: p
jf- hi & J! ^ t=rj 'J* 1 £a'& Jj it
4 S* xS 'jt ^5a>-I ji j! hzJxj VI - jlLl ji -
(*V^-I_> jlkJI ii>- ^llil jljJ< ^j§ Oil : Jli «■ '
vl :j Jd jiklii ^ j t4 .ijsn jjjsi; v'j v ^uui
Jli iui J> ,Uj olijVl ;Sl^ jUjiii ?Ujll : Ui :j JJa
£fj3 ^ jytai\ ^
j*Jjjj jxJv :Jli i *LJ ,j^>j>- k>fa. jAj <ilOJ ^ Jjij : Jli
- jLh Jli ji - jk i\s \% - 5i,i Jji: : ju jl - lii J^ji p
f't? p-° i ij>-f jw i <4 oJlii - iidjl jlli;
1^1* : (d - Oj’Jx-i
uAd-Dajjal will appear in my nation and will remain for forty.
(The narrator doubts whether it is forty days, months, or
years). Then, Allah will send down ‘Isa, son of Maryam,
looking just like 'Urwah bin Mas'ud and he will seek Ad-Dajjal
and will kill him. People will remain for seven years with no
enmity between any two. Allah will send a cool wind from As-
Sham that will leave no man on the face of the earth who has
even the weight of an atom of good or faith, but will capture
(his soul) . Even if one of you takes refuge in the middle of a
mountain, it will find him and capture (his soul). Afterwards,
only the most evil people will remain. They will be as light as
birds, with the comprehension of beasts. They will not know or
enjoin righteousness or forbid or know evil. Shay tan will appear
40
Tafsir Ibn Kathfr
to them and will say to them, 'Woidd you follow me.' They will
say, ‘What do you command us V He will command them to
worship the idols. Meanwhile, their provision will come to them
in abundance and their life will be good. Then the Trumpet will
be blown and every person zvho hears it, will lower one side of
his head and raise the other side (trying to hear that distant
sound). The first man who will hear the Trumpet is someone
who is preparing the zoater pool for his camels, and he and the
people will swoon away. Allah will send down heavy rain and
the bodies of people ivill groiv with it. The Trumpet will be
blown in again and the people ivill be resurrected and looking
all about, staring. It will be said to them, ‘O people! Come to
your Lord,'
iBut stop them, verily, they are to be questioned
tJLL* i tjLJl
slll-ii ; JU t i»_Jj
«It will then be said, 'Bring forth the share of the Fire.' It will
be asked, 'How many?' It ivill be said, ‘From every one
thousand, nine hundred and ninety-nine.’ That Day is when,*
ithe children will turn grey-headed and,
if
4The Day when the Shin slmll be laid bare
The Description of ‘Isa, upon him be Peace
As mentioned earlier, ‘Abdur-Rahman bin Adam narrated
that Abu Hurayrah said that the Prophet said,
OJj fa. A* j j\s
111
Muslim 4 :2258.
41
Surah 4. An-Nisd' (155 - 159) ( Part-6 )
nlfyou see ‘Isa, know him. He is a well-built man, (the color of
his skin) between red and white. He will descend while wearing
light yellow garments. His head looks like it is dripping water,
even though no moisture touched ff.ii 111
In the Hadith that An-Nawwas bin Sam'an narrated,
Ij JliP
V 4j*i j lilj t'Jai U»U» lil t
jl? V ■ ^ g ^ 4 ...£lj (OU Vl ^Mwb 7TLJ J J9U ^I^J
nHe will descend close to the white minaret to the east of
Damascus. He will be wearing two garments lightly colored
with saffron, having his hands on the wings of two angels.
Whenever he lowers his head, drops will fall off of it. Whenever
he raises his head, precious [ewels like pearls will fall off of it.
No disbeliever can survive 'Isa's breath, and his breath reaches
the distance of his sight. ^
Al-Bukhari and Muslim recorded that Abu Hurayrah said
that the Messenger of Allah sjg said,
«I met Musa on the night of my Ascension to heaven .»
The Prophet jg then described him saying, as I think,
«He was a tall person with hair as if he was one of the men
from the tribe of Shanu'ah.n^ The Prophet jg further said,
5b
^ Aj 0 jjj Li ^-Jb\ j}\ if U j>JI
«7 met 'Isa/ The Prophet s§ described him saying, 'He was of
moderate height and was red-faced as if he had just come out of
a bathroom , I saw Ibrahim whom I resembled more than any of
his children did. '» 141
I 1 * Abu Dawud 4 :498 .
121 Muslim 4:2250.
The name of a tribe , descending from the Qahtani Arabs .
I 4 ' Fath Al-Bari 6 :493 , Muslim 1 : 1 54 .
43
\
Surah 4. An-Nisd' (155 - 159) (Part-6)
in his right eye. He looked exactly as Ibn Qatan, and he was
leaning on the shoulder of a man while circling the House. I
asked. Who is this man?' I was told, 'He is Al-Masih Ad-
Dajjdl.'* [ "
Al-Bukhari recorded that Salim said that his father said,
“No, By Allah! The Prophet jSg did not say that Isa was of red
complexion but said,
t ja! J l Vi .. " * j liU i4«a 5UI> k_j jb\ ill
t J* I : I^JUi ?|jui : C .l at — Jl * J J ^ — Jli ■ j'»-J
•jjlji ^LJI iJlijJl : jJli ?IJU {ft :oJi i ili lL> <l!p iLlp
tWhile 1 was asleep circumambulating the Ka'bah (in my
dream), 1 suddenly saw a man of brown complexion and ample
hair walking between two men with water dripping from his
head. I asked, Who is this?' The people said, 'He is the son of
Maryam.’ Then l looked behind and I saw a red-complexioned,
fat, curly-haired man, blind in the right eye, which looked like
a bulging out grape. I asked, Who is this?' They replied, 'He
is Ad-Dajjal.' The person he most resembled is Ibn Qatan .n” 121
Az-Zuhri commented that Ibn Qatan was a man from the
tribe of Khuza'ah who died during the time of JahUiyyah. This
is the wording of Al-Bukhari. Allah’s statement,
iAnd on the Day of Resurrection, he ('Isa) will be a witness
against them}
Qatadah said, “He will bear witness before them that he has
delivered the Message from Allah and that he is but a servant
of His.” In a similar statement in the end of Surat Al-Ma’idah,
(O* oi' t J-iTrl
iAnd (remember) when Allah will say (on the Day of
Resurrection) : "O 'Isa, son of Maryam! Did you say unto
men..."} until,
111 Muslim 1 :154.
121 FathAl-Bari 6:550.
44
Tafsir Ibn Kathir
4Almighty, the All-Wise .}
0* p^ ol»-1 'r^t. ijjl* vi/ili ji
C'j* 4^k *5® rt^lj 52» 'jr •A* ijjl*
ji ^*J ^iU}. J^i tc o£i>; cijljjji'j |^ jsf 4 jj*** 1 ^'
'j^ (T^- M 4>>$H} -iyjii'j *ji^'
4 :%>£}£
^160. For the wrongdoing of the Jews, We made unlawful for
them certain good foods which had been lawful for them -and
for their hindering many from Allah's way;}
4161. And their taking of Riba though they were forbidden
from taking it, and their devouring men's substance
wrongfully. And We have prepared for the disbelievers among
them a painful torment .}
4162. But those among them who are well-grounded in
knowledge, and the believers, believe in what has been sent
down to you and what was sent down before you; and those
who perform the Saldh, and give Zakah and believe in Allah
and in the Last Day, it is they to whom We shall give a great
reward.}
Some Foods Were Made Unlawful for the Jews Because
of their Injustice and Wrongdoing
Allah states that because of the injustice and transgression
of the Jews, demonstrated by committing major sins, He
prohibited some of the lawful, pure things which were
previously allowed for them. This prohibition could be only
that of decree, meaning that Allah allowed the Jews to falsely
interpret their Book and change and alter the information
about what was allowed for them. They thus, out of
exaggeration and extremism in the religion, prohibited some
things for themselves. It could also mean that in the Tawrah,
Allah prohibited things that were allowed for them before.
Allah said,
4)> oi 'i-r** if- (j-*- 1* Jits-l xjr{ 4>l£=» y}
45
Surah 4. An-Nisa’ (160 - 162) (Part-6)
4AU food was lawful to the Onldren of Israel, except what
Isrd'il made unlawful for himself before the Tawrah was
revealed.}
We mentioned this Ayah before, which means that all types
of food were allowed for the Children of Israel before the
Tawrah was revealed, except the camel’s meat and milk that
Israll prohibited for himself. Later, Allah prohibited many
things in the Tawrah. Allah said in Surat Al-An'am (chapter 6),
foo S} J^=» 'jjUji
u yt^
s<
4 And unto those who are ]ews, We forbade every (animal) with
undivided hoof, and We forbade them the fat of the ox and the
sheep except what adheres to their backs or their entrails, or is
mixed up with a bone. Thus We recompensed them for their
rebellion. And verily. We are Truthful .}
This means, We prohibited these things for them because
they deserved it due to their transgression, injustice, defying
their Messenger and disputing with him. So Alldh said;
o*- oil*
/jit
f ms
4For the wrongdoing of the Jews, We made unlawful to them
certain good foods which had been lawful to thetn, and for their
hindering many from Allah’s way.}
This Ayah states that they hindered themselves and others
from following the truth, and this is the behavior that they
brought from the past to the present. This is why they were
and still are the enemies of the Messengers, killing many of
the Prophets. They also denied Muhammad and Isa, peace be
upon them.
Allah said,
4 & ij£ % ij£l'
4 And their taking of Riba' though they were forbidden from
taking it,}
Allah prohibited them from taking Riba’, yet they did so
46
Tafoir Ibn Kathir
using various kinds of tricks, ploys and cons, thus devouring
people’s property unjustly. Allah said,
i'C—Q C'j* (*r*
iAnd We have prepared for the disbelievers among them a
painful torment Allah then said,
'i i&y
iBut those among them who are well-grounded in
knowledge...}
firm in the religion and full of beneficial knowledge. We
mentioned this subject when we explained Surah Al ‘ Imran (3).
The Ayah ;
iand the believers...} refers to the well-grounded in knowledge;
o-* Uj kiUj L
ibelieve in what has been sent down to you and what was sent
down before you ;}
Ibn ‘Abbfis said, “This Ayah was revealed concerning
‘Abdullah bin Salam, Thalabah bin Sa“yah, Zayd bin Sa*yah
and Asad bin TJbayd who embraced Islam and believed what
Allah sent Muhammad jg with. Allah said,
iand give Zakdh,} This could be referring to the obligatory
charity due on one’s wealth and property, or those who purify
themselves, or both. Allah knows best.
4 &»
iand believe in Allah and in the Last Day,}
They believe that there is no deity worthy of worship except
Allah, believe in Resurrection after death and the reward or
punishment for the good or evil deeds. Allah’s statement,
ilt is they,} those whom the Ayah described above,
47
Surah 4. An-Nisd' (163 - 165 ) ( Part-6 )
mxm '•*
fs < rV my' y.my yy m y »--f
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4^o whom We s/ia//
give a great reward.}
means Paradise.
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4163. Verily, We
have sent the
revelation to you
as We sent the revelation to Nuh and the Prophets after him;
We (also) sent the revelation to Ibrahim, Ismd'il, Ishaq, Ya'qub,
and Al-Asbdt, (the offspring of the twelve sons of Ya'qub) 'Isa,
Ayyub, Yunus, Hdrun, and Sulaymdn ; and to Ddwud We
gave the Zabiir.}
4164. And Messengers We have mentioned to you before, and
Messengers We have not mentioned to you, and to Musa Allah
spoke directly.}
4165. Messengers as bearers of good news and warning, in
order that mankind should have no plea against Allah after the
(coming of) Messengers. And Allah is Ever All-Powerful, All-
Wise.}
Surah 4. An-Nisa' (163 - 165) (Part-6)
49
Yasa‘ (Elisha), Zakariya (Zachariya), Yahya (John) and Isa
(Jesus), and their leader, Muhammad sg. Several scholars of
Tafsir also listed Dhul-Kifl among the Prophets.
Allah’s statement,
iand Messengers We have not mentioned to you,}
means, “there are other Prophets whom We did not mention to
you in the Qur’an.’
The Virtue of Musa
Allah said,
ii' fej}
iand to Musa Allah spoke directly.}
This is an honor to Musa, and this is why he is called the
Kalim, he whom Allah spoke to directly. Al-Hafiz Abu Bakr bin
Marduwyah recorded that ‘Abdul-Jabbar bin ‘Abdullah said, “A
man came to Abu Bakr bin ‘Ayyash and said, 1 heard a man
recite (this Ayah this way):
llASS
" and to Allah, Musa spoke directly."
Abu Bakr said, ‘Only a disbeliever would recite it like this.’ Al-
A*mash recited it with Yahya bin Withab, who recited it with
Abu ‘Abdur-Rahman As-Sulami who recited it with ‘Ali bin Abi
Talib who recited with the Messenger of Allah sg,
i\L±Z=Ci iit j %i}
iand to Musa Allah spoke directly .}’" [n
Abu Bakr bin Abi Ayyash was so angry with the man who
recited the Ayah differently, because he altered its words and
meanings. That person was from the group of Mu'tazilah who
denied that Allah spoke to Musa or that He speaks to any of
His creation. We were told that some of the Mu'tazilah once
recited the Ayah that way, so one teacher present said to him,
“O son of a stinking woman! What would you do concerning
I 1 * At-Tabarani in Al-Awsat: 3325.
50
Tafsir Ibn Kathir
Allah’s statement,
i& & C&j & it as}
4 And when Musa came at the time and place appointed by Us,
and his Lord spoke to him,} [7:143]?”
The Shaykh meant that the later Ayah cannot be altered or
changed.
The Reason Behind Sending the Prophets is to Establish
the Proof
Allah said,
4 . Messengers as bearers of good news as well as of warning,}
meaning, the Prophets bring good news to those who obey
Allah and practice the good things that please Him. They also
warn against His punishment and torment for those who defy
His commandments. Allah said next,
iii o'? > j»> vX j&i £ ujB J SjS yii}
4in order that mankind should have no plea against Allah after
the Messengers. And Allah is Ever All-Powerful, All-Wise.}
Allah sent down His Books and sent His Messengers with
good news and warnings. He explained what He likes and is
pleased with and what He dislikes and is displeased with. This
way, no one will have an excuse with Allah. Allah said in other
Ayat,
Jt ui x&i Vjj £ \ja £ $ i\ &}
1 -i -s
4And if We had destroyed them with a torment before this, they
would surely have said: " Our Lord! If only You had sent us a
Messenger, we should certainly have followed Your Ayat, before
we were humiliated and disgraced."} and.
iLiji Cj
4And if (We had) not (sent you to the people of Makkah) in
case a calamity should seize them for (t he deeds) that their
hands have sent forth.}
Suralt 4. An-Nisd' (166 - 170) (Part-6)
51
It is recorded in the Two Sahihs that Ibn Mas'Qd said that
the Messenger of Allah said,
Yj *>; iij & u >^1 *£» k ^ ^ ^
JL>-1 Nj illiJ ‘^TJ 3* i* 1 * cr! iJl ‘■r^
4-4 -iu> J»-i S? *£' o* j4*5'
aNo one is more jealous than Allah. Tltis is why He prohibited
all types of sin committed in public or secret. No one likes praise
more than Allah, and this is why He has praised Himself. No
one likes to give excuse more than Allah, and this is why He sent
the Prophets as bearers of good news and as warners.*
In another narration, the Prophet ^ said,
3 % ilij iui
aAnd this is why He sent His Messengers and revealed His
Books, n* 11
j*\ 3^ ^
Si. '§& jfi ^ 6i
&& ^ *5; # -j W ijX
^ oj $i\ £a& £ J-& $ & & & l 0 %
4 $.%&►!»■ 0* 3^5 crfjVlj A 3)> ii/S2 ojj f,S23 (j*.
^366. Buf A//d/i bears witness to that which He has sent down
unto you; He has sent it down with His knowledge, and the
angels bear witness. And Allah is All-Sufficient as a Witness . ^
4167. Verily, those who disbelieve and prevent (others) from
the path of Allah; they have certainly strayed far away .}
4166. Verily, those who disbelieve and did wrong; Allah will
not forgive them, nor will He guide them to a way.}
4169. Except the way of Hell, to dwell therein forever; and this
is ever easy for Allah.}
4270. O mankind! Verily, there has come to you the Messenger
with the truth from your Lord. So believe in him, it is better
(1 ' Fath Al-Bari 8 : 146 and Muslim 4 :21 14 .
52
Tafsir Ibn Kathir
for you. But if you disbelieve, then certainly to Allah belongs
all that is in the heavens and the earth. And Allah is Ever All-
Knowing, All-Wise. >
Allah’s statement
i &
^ Verily, We have inspired you .
emphasized the Prophet’s prophethood and refuted the
idolaters and People of the Scripture who denied him. Allah
said,
i $ vl ’it £]>
iBut Allah bears witness to that which He has sent down unto
you ,»
meaning, even if they deny, defy and disbelieve in you, O
Muhammad, Allah testifies that you are His Messenger to
whom He sent down His Book, the Glorious Qur’an that,
lb U ii'A. y. b ife 1 '
iFalsehood cannot come to it from before it or behind it, (it is)
sent down by the All-Wise, Worthy of all praise. $
Allah then said,
i-i+n -m
4He has sent it down with His knowledge, $
The knowledge of His that He willed His servants to have
access to. Knowledge about the clear signs of guidance and
truth, what Allah likes and is pleased with, what He dislikes
and is displeased with, and knowledge of the Unseen, such as
the past and the future. This also includes knowledge about
His honorable attributes that no sent Messenger or illustrious
angel can even know without Allah’s leave. Similarly, Allah
said,
4And they will never compass anything of His knowledge
except that which He wills. $ and,
53
Surah 4. An-Nisd' (166 - 170) ( Part-6 )
4but they will never compass anything of His knowledge .)
Allah’s statement.
iand the angels bear witness.) to the truth of what you came
with and what was revealed and sent down to you, along with
Allah’s testimony to the same,
A
4And Allah is All-Sufficient as a Witness.) Allah said.
4 'x_»J -6 «j»l 0* rfj' 6',^
iVerily, those who disbelieve and prevent (others) from the path
of Allah, they have certainly strayed far away.)
For they are disbelievers themselves and do not follow the
truth. They strive hard to prevent people from following and
embracing Allah’s path. Therefore, they have defied the truth,
deviated, and strayed far away from it. Allah also mentions His
judgment against those who disbelieve in His Ayat, Book and
Messenger, those who wrong themselves by their disbelief and
hindering others from His path, committing sins and violating
His prohibitions. Allah states that He will not forgive them;
4&J* r+i-Q,
inor will He guide them to a way (that is, of good).)
4^ 1 %£>
4 Except the way of Hell, to dwell therein forever...) and this is the
exception. Allah then said,
PJ * M ^
40 mankind! Verily, there has come to you the Messenger with
the truth from your Lord, so believe in him, it is better for
you.)
This Ayah means, Muhammad jg has come to you with
guidance, the religion of truth and clear proof from Allah.
Therefore, believe in what he has brought you and follow him,
for this is better for you. Allah then said,
4cj?J$J 4 A 'j/52 o\o)
54
Tafsir Ibn Kathir
J
assniss '•«
j ^I_jL3o" 5 > ' Jjtibj
ill ^^lfUj1 T 4l4^=>j 4J»t
8Ej«S» Si * But *f you disbelieve,
then certainly to Allah
belongs all that is in the
heavens and the earth.}
Allah is far too rich
than to need you or
your faith, and no
harm could ever affect
Him because of your
disbelief. Allah said in
another Ayah,
■~ir A J
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iff) 2i\ LLj. J>jf\ j
iAnd Musa said: "If
you disbelieve, you and
all on earth together,
then verily, Allah is
Rich (Free of all needs),
Owner of all praise.”}
Allah said here,
«Oi 4 $ <L>%}
iAnd Allah is Ever All-Knowing,}
He knows those who deserve to be guided, and He will guide
them. He also knows those who deserve deviation, and He
leads them to it,
iAll-Wise} in His statements, actions, legislation and all that
He decrees.
Ci\ jhI if $»' jc ijiji-j Vj 'fz=c->i 4 IjLi "5 jiV*^
"£> !£*££ 0 >j 5 Jo? Ji, '-fuil ^ — iA> i?i6
4 C jS & JS j 1*5 %i & Q Jfej £. I#J %£ IJ^s
^ $> !*iVf 4 c;
55
Surah 4. An-Nisa (171) ( Part-6 )
4171. O People of the Scripture! Do not exceed the limits in
your religion, nor say of Allah except the truth. Al-Masih 'Isa,
son of Maryam, was (no more than) a Messenger of Allah and
His Word, which He bestowed on Maryam and a spirit from
[created by] Him; so believe in Allah and His Messengers. Say
not: "Three!” Cease! (it is) better for you. For Allah is (the
only) One God, hallowed be He above having a son. To Him
belongs all that is in the heavens and all that is in the earth.
And Allah is All-Sufficient as a Disposer of affairs .}
Prohibiting the People of the Book From Going to
Extremes in Religion
Allah forbids the People of the Scriptures from going to
extremes in religion, which is a common trait of theirs,
especially among the Christians. The Christians exaggerated
over Isa until they elevated him above the grade that Allah
gave him. They elevated him from the rank of prophethood to
being a god, whom they worshipped just as they worshipped
Allah. They exaggerated even more in the case of those who
they claim were his followers, claiming that they were inspired,
thus following every word they uttered whether true or false,
be it guidance or misguidance, truth or lies. This is why Allah
said,
4 ^
4They took their rabbis and their monks to be their lords besides
Allah.}
Imam Ahmad recorded that Ibn ‘Abbas said that Umar said
that the Messenger of Allah jg said,
juIjup : l j] jjj jlp u( lllji o^l»f CS . j > N*
a Do not unduly praise me like the Christians exaggerated over
‘Isa, son of Maryam. Verily, I am only a servant, so say,
'Allah's servant and His Messenger. 's* 1 '
This is the wording of Al-Bukhari. 121
111 Ahmad 1:23.
121 Fath Al-Bari 6 :551 .
56
Tafsir Ibn Kathir
Imam Ahmad recorded that Anas bin Malik said that a man
once said, “O Muhammad! You are our master and the son of
our master, our most righteous person and the son of our
most righteous person...” The Messenger of Allah said,
ji Alii il liiklJi ij \£\ u»
y- <3 j* j 6! 4-r' *■* 3 “'j «&' xi-
«0 people/ Say what you have to say, but do not allow Shaytan
to trick you. I am Muhammad bin 'Abdullah, Allah's servant
and Messenger. By Allah! I do not like that you elevate me
above the rank that Allah has granted me." 11 '
Allah’s statement,
inor say of Allah except the truth. $
means, do not lie and claim that Allah has a wife or a son,
Allah is far holier than what they attribute to Him. Allah is
glorified, praised, and honored in His might, grandure and
greatness, and there is no deity worthy of worship nor Lord
but Him. Allah said;
£jjj 'fjf* j'Cj jit £it
iAl-Masih 'Isd, son of Maryam, was (no more than) a
Messenger of Allah and His Word, which He bestowed on
Maryam and a spirit from [created by] Him
“Isa is only one of Allah’s servants and one of His creatures.
Allah said to him, ‘Be’, and he was, and He sent him as a
Messenger. ‘Isa was a word from Allah that He bestowed on
Maryam, meaning He created him with the word ‘Be’ that He
sent with Jibril to Maryam. Jibril blew the life of Isa into
Maryam by Allah’s leave, and Isa came to existence as a
result. This incident was in place of the normal conception
between man and woman that results in children. This is why
Isa was a word and a Ruh (spirit) created by Allah, as he had
no father to conceive him. Rather, he came to existence
through the word that Allah uttered, ‘Be,’ and he was, through
the life that Allah sent with Jibril. Allah said,
m Ahmad 3:153.
Surah 4. An-Nisd' (171) (Part-6)
57
*3 ot .££ JS J^S vi c^f
j^=»t
iAl-Masili [‘Isa], son of Maryam, was no more than a
Messenger; many were the Messengers that passed aivay before
him. His mother [Maryam] was a Siddfqah. They both ate
food .}
And Allah said,
$ '■& JVS y'> Jt $ XJr Ji*
4 Verily, the likeness of 'Isa before Allah is the likeness of
Adam. He created him from dust, then (He) said to him: "Be!"
- and he was.}
i_.lt t+Lfj Jf
4 And she who guarded her chastity, We breathed into her
(garment) and We made her and her son ['Isa] a sign for all
that exits.} ( 21 : 91 )
■' ~Csf Jf* °-*! 1 (y'O^
4 And Maryam, the daughter of 'Imran who guarded her
chastity,}
and Allah said concerning the Messiah,
4& £2* j& Vi ji 5[}
4 He ['Isa] ivas not more than a servant. We granted Our favor
to him.}
The Meaning of “His Word and a spirit from Him”
‘Abdur-Razzaq narrated that Ma'mar said that Qatadah said
that the Ayah,
'fff
4And His Word, which He bestowed on Maryam and a spirit
from [created by] Him;}
means, He said,
58
Tafsir Ibn Kathir
ABe} and he was.* 1 *
Ibn Abi Hatim recorded that Ahmad bin Sinan Al-Wasiti said
that he heard Shadh bin YahyS saying about Allah’s
statement,
4*4 '(fj* (ill >*^4^=*.}^
iand His Word, which He bestowed on Maryam and a spirit
from [ created by] Him;}
“Isa was not the word. Rather, ‘Isa came to existence because
of the word.” ,2, Al-Bukhari recorded that TTbadah bin As-
Samit said that the Prophet said,
il)lj ojl* I-uAJ jljj ( J Y liil Yj JJj Y ol ij *
jli\j ijZ- 2^Jl j\j n4 £jj j JJ Uuil i OllSj jilolp JLs;
•Jiiil jt b\S li JU Eyi iil JjU-il t
*lf anyone testifies that none has the right to be worshipped but
Allah Alone Who has no partners, and that Muhammad is His
servant and Messenger, and that ‘Isa is Allah's servant and
Messenger and His Word which He bestowed on Maryam and a
spirit created by Him, and that Paradise is true and Hell is
true, then Allah will admit him into Paradise with the deeds
which he performed .» [31
In another narration, the Prophet jg said,
«u igf JUi: £u*ji &Ji v i>;l
'‘...through any of the eight doors of Paradise he wishes .»
Muslim 1 *' also recorded it. Therefore, ‘Ruh from Allah’, in
the Ayah and the Hadith is similar to Allah’s statement.
4*4 4 Cj 4 ^ ^3 jCy}
AAnd has subjected to you all that is in the heavens and all that
111 ‘Abdur-Razzaq 1:177.
Ibn Abi Hatim : 6310.
131 Fath Al-B&ri 6 :547 .
,4 ' Muslim 1 :57.
59
Surah 4. An-Nisd' (171) (Part-6)
is in the earth ; it is all front Him.}
meaning, from His creation, “from Him’ does not mean that it is
a part of Him, as the Christians claim, may Allah’s continued
curses be upon them. Saying that something is from Allah, such
as the spirit of Allah, the she-camel of Allah or the House of
Allah, is meant to honor such items. Allah said,
iSC ^}
iThis is the she-camel of Allah...} and,
iand sanctify My House for those who circumambulate it.}
An authentic Hadith states,
J Jj J*
«/ will enter on my Lord in His Horned
All these examples are meant to honor such items when they
are attributed to Allah in this manner. Allah said,
4so believe in Allah and His Messengers.}
believe that Allah is One and Alone and that He does not have
a son or wife. Know and be certain that “Isa is the servant and
Messenger of Allah. Allah said after that,
i ku
iSay not: "Three!"} do not elevate Isa and his mother to be
gods with Allah. Allah is far holier than what they attribute to
Him. In Surat Al-Ma’idah (chapter 5), Allah said,
4 VS SJt ^1 It jLis hf
4Surely, disbelievers are those who said : "Allah is the third of
the three.” But there is none who has the right to be
worshipped but One God.}
Allah said by the end of the same Surah,
^ jjjjcl c-ifc '{is cf u' - i tr -l Jli *\f}
*** Al-BukhSri 13:246, from the lengthy Hadith about the
intercession .
60
Tafsir Ibn Kathir
iAnd (remember) when Allah will say (on the Day of
Resurrection): "O isd, son of Maryam! Did you say unto
men : Worship me'?")
and in its beginning,
'fk l])li j&=>
iSurely, in disbelief are they who say that Allah is the
Messiah, son of Maryam.)
The Christians, may Allah curse them, have no limit to their
disbelief because of their ignorance, so their deviant
statements and their misguidance grows. Some of them believe
that Isa is Allah, some believe that he is one in a trinity and
some believe that he is the son of Allah. Their beliefs and
creeds are numerous and contradict each other, prompting
some people to say that if ten Christians meet, they would end
up with eleven sects!
The Christian Sects
Said bin Batriq, the Patriarch of Alexandria and a famous
Christian scholar, mentioned in the year four hundred after
the Hijrah, that a Christian Council convened during the reign
of Constantine, who built the city that bears his name. In this
Council, the Christians came up with what they called the
Great Trust, which in reality is the Great Treachery. There
were more than two thousand patriarchs in this Council, and
they were in such disarray that they divided into many sects,
where some sects had twenty, fifty or a hundred members,
etc.! When the king saw that there were more than three
hundred Patriarchs who had the same idea, he agreed with
them and adopted their creed. Constantine who was a deviant
philosopher - gave his support to this sect for which, as an
honor, churches were built and doctrines were taught to
young children, who were baptized on this creed, and books
were written about it. Meanwhile, the king oppressed all other
sects. Another Council produced the sect known as the
Jacobites, while the Nestorians were formed in a third Council.
These three sects agreed that ‘Isa was divine, but disputed
regarding the manner in which Isa’s divinity was related to his
humanity; were they in unity or did Allah incarnate in Isa! All
three of these sects accuse each other of heresy and, we
Surah 4. An-Nisd' (172 - 173) ( Part-6 )
62
believe that all three of them are disbelievers. Allah said,
iCease! (it is) better for you.} meaning, it will be better for
you.
’A &&
»
>j iit (£$
iFor Allah is (the only) One God, hallowed be He above having
a son . )
and He is holier than such claim.
4 To Him belongs all that is in the heavens and all that is in the
earth. And Allah is All-Sufficient as a Disposer of affairs,)
for all are creatures, property and servants under His control
and disposal, and He is the Disposer of the affairs. Therefore,
how can He have a wife or a son among them,
i% % & U oy-Ji y:)
4He is the originator of the heavens and the earth. How can He
have children.) and
<0\
jje? ijiuJ]
iAnd they say: "The Most Gracious (Allah) has begotten a
son. Indeed you have brought forth (said) a terrible evil
thing.")
Up to His saying,
^Alone.)
If- < ,*j Z3Li\ Vj & fo* ol ji)
tl_jt Cjlji > \«V> ii/SLitj iyScU tilj < Vi» oj (<*•*£.» (**->.*
o; (*V
4172. Al-Masih will never be too proud to be a servant of
Allah, nor the angels who are the near (to Allah). And
62
Tafstr Ibn Kathir
whosoever rejects His worship and is proud, then He will
gather them all together unto Himself .}
il73. So, as for those who believed and did deeds of
righteousness, He will give them their (due) rewards - and
more out of His bounty. But as for those who refused His
worship and were proud, He will punish them with a painful
tortnent. And they will not find for themselves besides Allah
any protector or helper .}
The Prophets and Angels Are Never too Proud to
Worship Allah
Ibn Abi Hatim recorded that Ibn ‘Abbas said that, “proud’,
means insolent. Qatadah said that,
iAl-Masih will never be too proud to be a servant of Allah nor
the angels who are near (to Allah). $
[they] will never be arrogant,' 11 Allah then said.
4\U: 4l 5J
4 And whosoever rejects His worship and is proud, then He will
gather them all together unto Himself.}
on the Day of Resurrection. Then, Allah will judge between
them with His just judgment that is never unjust or wrong.
4‘&-^ ai cA (**•»&.> r+A-y? (&}
4So, as for those who believed and did deeds of righteousness,
He will give their (due) rewards, and more out of His bounty .}
Allah will award them their full rewards for their righteous
actions and will give them more of His bounty, kindness,
ample mercy and favor.
Cufr V %}
4But as for those who refused His worship and were proud,}
out of arrogance, they refused to obey and worship Him,
4C^ % 6j & oJ> oi $ 0/4 ■£
[il
At-Tabari 9 :424 .
63
Surah 4. An-Nisd' (174 - 175) ( Part-6 )
4He will punish them with a painful torment. And they will
not find far themselves besides Allah any protector or helper.}
In another Ayah, Allah said,
ojiijp iw&C
4 Verily! Those who scorn My worship, they will surely enter
Hell in humiliation ,}
degradation, disgrace and dishonor, for they were arrogant and
rebellious.
ip: ft & P\ ff$ & & pc % <&}
4 i4\ -j *4 pJ 4 f & P* | yPA'i p
4174. O mankind! Verily, there has come to you a convincing
proof from your Lord; and We sent down to you a manifest
light.}
4175. So, as far those who believed in Allah and held fast to
[depend on] Him, He will admit them to His mercy and grace
(i.e. Paradise), and guide them to Himself by a straight path.}
The Description of the Revelation that Came From Allah
Allah informs all people that a plain, unequivocal proof has
come to them from Him. One that eradicates all possibility of
having an excuse, or falling prey to evil doubts. Allah said,
& Pi
iand We sent down to you a manifest light.}
that directs to the Truth. Ibn Jurayj and others said, “It is the
Qur’an .” 111
i. H ipp; p ip: ft*>
4So, as far those who believed in Allah and held fast to [depend
on] Him,}
by worshipping Him and relying on Him for each and every
thing. Ibn Jurayj said that this part of the Ayah means, “They
believe in Allah and hold fast to the Qur’an.”* 2 ’
111 At-Tabari 9:428.
121 At-Tabari 9 :429 .
Tafsir Ibn Kathir
j *4 jfc 4
4He will admit them to
His mercy and grace,)
meaning, He will
grant them His mercy
and admit them into
Paradise, and will
increase and multiply
their rewards and
their ranks, as a favor
and bounty from Him.
iand guide them to
Himself by a straight
path.)
and a clear way that
has no wickedness in
it or deviation. This,
indeed, is the
description of the
believers in this life
and the Hereafter, as
they are on the
straight and safe path
in matters of action and creed. In the Hereafter, they are on
the straight path of Allah that leads to the gardens of
Paradise.
'J vmm \ . i v
A
^ 4 ". A
c£jiil \ jjjl I I 3 JCLjo 6i jil
^pijUdf J j A ll I o jSul lyLjlj o]j
a ,j$; 'i; ji & ifcr o> to a s» i
^ A $ as ar 4 % a jz q^; % % u ju
& iitj j ^ iit $ gto a & ^ ^ Ai E*
*lJr
4176. They ask you for a legal verdict. Say: "Allah directs
(thus) about Al-Kalalah. If it is a man that dies leaving a sister,
but no child, she shall have half the inheritance, and [in her
case] he will be her heir if she has no children . If there are two
sisters, they shall have two-thirds of the inheritance; if there are
Surah 4. An-Nisa (176) ( Part-6 )
65
brothers and sisters, the male will have hvice the share of the
female. (Thus) does Allah make clear to you (His Law) lest you
go astray. And Allah is the All-Knower of everything."}
This is the Last Ayah Ever Revealed, the Ruling on Al-
Kalalah
Al-Bukhari recorded that Al-Bara’ said that the last Surah to
be revealed was Surah Bara’ah (chapter 9) and the last Ayah
to be revealed was,
yjq IJi }
iThey ask you for a legal verdict . .
Imam Ahmad recorded that Jabir bin ‘Abdullah said, “The
Messenger of Allah came visiting me when I was so ill that 1
fell unconscious. He performed ablution and poured the
remaining water on me, or had it poured on me. When I
regained consciousness, I said, ‘I will only leave inheritance
through Kal&lah, so what about the inheritance that I leave
behind?’ Allah later revealed the Ayah about Fara’id
(inheritance (4: 1 1 ]).”’ l2) The Two Sahfys 131 and also the Group
recorded it. In one of the wordings, Jabir said that the Ayah on
inheritance was revealed;
iThey ask you for a legal verdict. Say: "Allah directs (thus)
about Al-Kaldlah .}^
The wording of the Ayah indicates that the question was about
the Kalalah,
Hi
iSay: "Allah directs (thus)...}
We mentioned the meaning of Kalalah before, that it means
the crown that surrounds the head from all sides. This is why
the scholars stated that Kalalah pertains to one who dies and
1,1 FathAl-B6ri 8:117.
121 Ahmad 3 :298 .
131 Path Al-Bari 12 :26 and Muslim 3 : 1235.
141 Fath Al-Bari 12:5, Muslim 3:1235, Abu Dawud 3:308, Tuhfat Al-
Ahwadhi 6 :273 , An-Nasal in Al-Kubra 4 :59 and Ibn Majah 1 :462 .
Surah 4. An-Nisa' (176) (Part-6)
67
<f Whatsoever is on it (the earth) will perish. And the Face of
your Lord full of majesty and honor will remain forever .}
Allah said here,
^ leaving no child,} referring to the person who has neither
children, nor parents. What testifies to this, is that Allah said
afterwards,
C+li JLi-1
iLeaving a sister, she shall have half the inheritance .}
Had there been a surviving ascendant, the sister would not
have inherited anything, and there is a consensus on this
point. Therefore, this Ayah is referring to the man who dies
leaving behind neither descendants nor ascendants, as is
apparent for those who contemplate its meaning. This is
because when there is a surviving parent, the sister does not
inherit anything, let alone half of the inheritance.
Ibn Jarir and others mentioned that Ibn ‘Abbas and Ibn A z-
Zubayr used to judge that if a person dies and leaves behind a
daughter and a sister, the sister does not inherit anything.
They would recite,
& JU a lil x % % £ & Ifctf o\}
ilf it is a man that dies, leaving a sister, but no child, she
shall have half the inheritance.}
They said that if one leaves behind a daughter, then he has
left behind a child. Therefore the sister does not get anything.
The majority of scholars disagreed with them, saying the
daughter gets one half and the sister the other half, relying on
other evidence. This Ayah (4:176 above) gives the sister half of
the inheritance in the case that it specifies. As for giving the
sister half in other cases, Al-Bukhari recorded that Sulayman
said that Ibrahim reported to Al-Aswad that he said, “During
the time of the Messenger of Allah Mu'adh bin Jabal gave a
judgment that the daughter gets one half and the sister the
other half."* 1 ' Al-Bukhari recorded that Huzayl bin Shurahbll
m
Al-Bukhari : 6741 .
68
Tafcir Ibn Katfur
said, “Abu Musa Al-Ash‘ari was asked about the case when
there was a daughter, grand-daughter and sister to inherit. He
said, The daughter gets one-half and the sister one-half.’ Go
and ask Ibn Mas'ud, although 1 think he is going to agree with
me.’ So Ibn Mas*ud was asked and was told about Abu Musa’s
answer, and Ibn Mas*ud commented, 1 would have deviated
then and would not have become among those who are rightly
guided. I will give a judgment similar to the judgment given by
the Prophet jg. The daughter gets one-half, the grand-daughter
gets one-sixth, and these two shares will add up to two- thirds.
Whatever is left will be for the sister.’ We went back to Abu
Musa and conveyed to him Ibn MasTid’s answer and he said,
*Do not ask me (for legal verdicts) as long as this scholar is still
among you.’” 111
Allah then said,
ds a j? fi 4 uu
4 . . . and he will be her heir if she has no children.}
This Ayah means, the brother inherits all of that his sister
leaves behind if she has no surviving offspring or parents. If
she has a surviving parent, her brother would not inherit
anything. If there is someone who gets a fixed share in the
inheritance, such as a husband or half brother from the
mother’s side, they take their share and the rest goes to the
brother. It is recorded in the Two Sahihs that Ibn ‘Abbas said
that the Messenger of Allah jg said,
a jSi jJ-j I ^
* * *
iGive the Fardi'd to its people, and whatever is left is the share
of the nearest male relative . "' 2|
Allah said,
i'i'j 6 j&t os £3 ar 4}
iff there are two sisters, they shall have two-thirds of the
inheritance ;}
meaning, if the person who dies in Kalalah has two sisters,
they get two-thirds of the inheritance. More than two sisters
111 Al-Bukhari : 6736.
121 Fath Al-Bari 12:17, Muslim 3:1233.
Surah 4. An-Nisa (176) (Part-6
69
share in the two-thirds. From this Ayah, the scholars took the
ruling regarding the two daughters, or more, that they share
in the two-thirds, just as the share of the sisters (two or more)
was taken from the Ayah about the daughters,
4 L. jy tL-i ^
(there are) only daughters, two or more, their share is two
thirds of the inheritance .} (4:11).
Allah said,
i‘0X Jii fe $H % IJf
4i/ f/iere are brothers and sisters, the male will have twice the
share of the female.}
This is the share that the male relatives (sons, grandsons,
brothers) regularly get, that is, twice as much as the female
gets. Allah said,
4(Thus) does Allah make clear to you...}
His Law and set limits, clarifying His legislation,
4 *^ oty
iLest you go astray.} from the truth after this explanation,
42 - & ij}
iAnd Allah is the All-Knower of everything.}
Allah has perfect knowledge in the consequences of
everything and in the benefit that each matter carries for His
servants. He also knows what each of the relatives deserves
from the inheritance, according to the degree of relation he or
she has with the deceased.
Ibn Jarir recorded that Tariq bin Shihab said that TJmar
gathered the Companions of the Messenger of Allah jjg once
and said, “I will give a ruling concerning the Kalalah that even
women will talk about it in their bedrooms.” A snake then
appeared in the house and the gathering had to disperse.
‘Umar commented, ‘Had Allah willed this (‘Umar’s verdict
regarding the Kalalah) to happen, it would have happened.”* 1 *
111 AMabari 9:439.
70
Tafsir Ibn Kathtr
The chain of narration for this story is authentic. Al-Hakim,
Abu ‘Abdullah An-Naysaburi recorded that ‘Umar bin Al-
Khattab said, *Had I asked the Messenger of Allah jg regarding
three things, it would have been better for me than red camels.
(They are:) who should be the Khallfah after him; about a
people who said, *We agree to pay Zakdh, but not to you
(meaning to the Khallfah),’ if we are allowed to fight them; and
about the Kalalah." Al-Hakim said, “Its chain is Sahth
according to the Two Shaykhs, and they did not recorded it.”* 1 '
Ibn Jarir also said that it was reported that ‘Umar said, “I feel
shy to change a ruling that Abu Bakr issued. Abu Bakr used to
say that the Kalalah is the person who has no descendants or
ascendants.”* 2 * Abu Bakr’s saying is what the majority of
scholars among the Companions, their followers and the earlier
and later Imams agree with. This is also the ruling that the
Qur’an indicates. For Allah stated that He has explained and
made plain the ruling of the Kalalah, when He said,
% fJLja J p&oj &
i(Thus) does Allah makes clear to you (His Law) lest you go
astray. And Allah is the All-Knower of everything
And Allah knows best.
111 Al-HSkim 2:304.
* 2 ' At-Tabari 9:437.
Surah 5. Al-Ma'idali (1 - 2) (Part-6)
71
The Tafslr of Surat Al-Md 9 idah
(Chapter - 5)
The Virtues of Surat Al-Md*idahi When It was Revealed
At-Tirmidhi recorded that ‘Abdullah bin ‘Amr said, “The last
Surahs to be revealed were Surat Al-Ma’idah and Surat Al-Fath
(chapter 48).” At-Tirmidhi commented, “This Hadith is Hasan,
Gharib.’W and it was also reported that Ibn ‘Abbas said that
the last Surah to be revealed was,
4 'j <li i
iWhen there comes the help of Allah and the Conquest ,^* 21
Al-Hakim collected a narration similar to that of At-Tirmidhi
in his Mustadrak, and he said, “It is Sahih. according to the
criteria of the Two Shaykhs and they did not record it.” |3) Al-
Hakim narrated that Jubayr bin Nufayr said, “I performed Hajj
once and visited ‘A’ishah and she said to me, ‘O Jubayr! Do
you read (or memorize) Al-Ma’idah ?’ I answered ‘Yes.’ She
said, It was the last Surah to be revealed. Therefore, whatever
permissible matters you find in it, then consider (treat) them
permissible. And whatever impermissible matters you find in
it, then consider (treat) them impermissible.’” Al-Hakim said,
“It is Sahih according to the criteria of the Two Shaykhs and
they did not record it.” 141 Imam Ahmad recorded that ‘Abdur-
Rahman bin Mahdi related that Mu‘awiyah bin Salih added
this statement in the last Hadith, “I (Jubayr) also asked
‘A’ishah about the Messenger of Allah’s conduct and she
answered by saying, The Qur’an.’” An-Nasal also recorded
it.' 5 '
' 1 * Tuhfat Al-Ahwadhi 8 :436 .
' 2 ' Tuhfat Al-Ahwadhi 8 :437 .
' 3| Al-Hakim 2:311.
' 4| Al-Hakim 2 :31 1 .
' 5 ' Ahmad 6 : 188 and An-Nasal in Al-Kubra: 1 1 138 .
72
Tafsir Ibn Katlnr
ii-g, i ^0 P * —
j* £ & C % iip. p Pp l&i iyjl ip: pjf \$£}
ph\ vj -if jd iji V ip; ^f (3s } C £z if Sj )> £1; Jpf
'ij> (ty-iyj (^J jj U-il f'yi-l vl2j' ^jlfl Vj ->~U)' X> if Jit "ij f'^Lf
to J 4 $i ^ ^jis jl ^ id jjs^2 *J liiCS “Eu
Si' oj, Si' 'jijfj o!>ju!'j ^"^1 ji lyjLo "slj ifjill'j jjl J& [pj^j
i '
ihi the Name of Alldlj, Most Gracious, Most Merciful.}
41. O you who believe! Fulfill (your) obligations. Lawful to you
(for food) are all the beasts of cattle except that which will be
announced to you (herein), game (also) being unlawful when
you assume Ihrdm. Verily, Allah commands that which He
wills.}
42 . O you who believe! Violate not the sanctity of the symbols
of Allah, nor of the Sacred Month, nor of the Hady brought for
sacrifice, nor the garlands, nor the people coming to the Sacred
House (Makkah), seeking the bounty and good pleasure of their
Lord. But when you finish the Ihrdm, then hunt, and let not
the hatred of some people in (once) stopping you from Al-Masjid
Al-Haram (at Makkah) lead you to transgression . Help you one
another in Al-Birr and At-Taqwa, but do not help one another
in sin and transgression. And have Taqwd of Alldlt. Verily,
Allah is severe in punishment.}
Ibn Abi Hatim recorded that a mein came to ‘Abdullah bin
Mas*ud and said to him, “Advise me.” He said, “When you
hear Allah’s statement,
<*ip: <#£}
$0 you who believe!} then pay full attention, for it is a righteous
matter that He is ordaining or an evil thing that He is forbidding.”
Khaythamah said, “Everything in the Qur’an that reads,
40 you who believe!} reads in the Tawrah, ‘O you who are in
need.’” Allah said,
Surah 5. Al-Md'idah (1 - 2) (Part-6)
73
4 Fulfill (your) obligations.}
Ibn ‘Abbas, Mujahid and others said that ‘obligations’ here
means treaties.* 1 ' Ibn Jarir mentioned that there is a
consensus for this view. Ibn Jarir also said that it means
treaties, such as the alliances that they used to conduct.' 2 '
‘Ali bin Abi Talhah reported that Ibn ‘Abbas commented:
4 Ijijl ^
40 you who believe! Fulfill (your) obligations.}
“Refers to the covenants, meaning, what Allah permitted,
prohibited, ordained and set limits for in the Qur’an.
Therefore, do not commit treachery or break the covenants.
Allah emphasized this command when He said,
4 And those who break the covenant of Allah, after its
ratification, and sever that which Allah has commanded to be
joined,} until,
iM £>
iunhappy (evil) home (i.e. Hell).}'^
Ad-Dahhak said that,
4;m
4 Fulfill your obligations.}
“Refers to what Allah has permitted and what He has
prohibited. Allah has taken the covenant from those who
proclaim their faith in the Prophet jg and the Book to fulfill the
obligations that He has ordered for them in the permissible and
the impermissible.”
Explaining the Lawful and the Unlawful Beasts
Allah said,
111 At-Tabari 9:450.
121 At-Tabari 9 :449 .
* 3 ' At-Tabari 9 :452 .
74
Tafsir Ibn Kathir
i Lawful to you (for food) are all the beasts of cattle}
camels, cows and sheep, as Al-Hasan, Qatadah and several
others stated.* 1 ' Ibn Jarir said that this Tafsir conforms to the
meaning of (‘beasts of cattle’) that the Arabs had. We should
mention that Ibn Umar, Ibn ‘Abbas and others relied on this
Ayah as evidence to allow eating the meat of the fetus if it is
found dead in the belly of its slaughtered mother. * 2 ' There is
a Hadith to the same effect collected in the Sunan of Abu
Dawud, At-Tirmidhi and Ibn Majah and narrated by Abu Said
who said, “We asked, ‘O Messenger of Allah! When we
slaughter a camel, cow or sheep, we sometimes find a fetus in
its belly, should we discard it or eat its meat?’ He said.
Q54I SlSi ol 5 i jl
“Eat it if you want, because its slaughter was fulfilled when its
mother was slaughtered
At-Tirmidhi said, “This Hadith is Hasan . ”' 3 ' Abu Dawud
recorded that Jabir bin ‘Abdullah said that the Messenger of
Allah M said,
« Proper slaughter of the fetus is fulfilled with the slaughter of
its mother . » Only Abu Dawud collected this narration.* 4 '
Allah’s statement,
«jS3£
iexcept that which will be announced to you (herein),}
‘Ali bin Abi Talhah reported that Ibn ‘Abbas said that it
refers to, “The flesh of dead animals, blood and the meat of
swine.”’ 5 ' Qatadah said, “The meat of dead animals and
animals slaughtered without Allah’s Name being pronounced
at the time of slaughtering.”' 6 ' It appears, and Allah knows
best, that the Ayah refers to Allah’s other statement,
111 At-Tabari 9:455.
* 2 ' At-Tabari 9:456.
* 3 ' Abu Dawud 3 :252 , Tuhfat Al-Ahwadhi 5 :48 and Ibn Majah
2:1066.
* 4 ' Abu Dawud 3 :253 .
* 5 ' At-Tabari 9:458.
* 6 ' At-Tabari 9:458.
Surah 5. Al-Ma'idah (1 - 2) ( Part-6 )
75
•!' -"ir vif'
. H j .
* j«' -5} p^» ^
off zj Kj&Vj
4 Forbidden to you (for food) are : Al-Maytah (the dead
animals), blood, the flesh of swine, and what has been
slaughtered as a sacrifice for others than Allah, and that which
has been killed by strangling, or by a violent blow, or by a
headlong fall, or by the goring of horns - and that xohich has
been (partly) eaten by a wild animal .$[5:3],
for although the animals mentioned in this Ayah are types of
permissible cattle (except for swine), they become
impermissible under the circumstances that the Ayah (5:3)
specifies. This is why Allah said afterwards,
Je jui l*j U
iUnless you are able to slaughter it (before its death) and that
which is sacrificed (slaughtered) on An-Nusub (stone altars)$
as the latter type is not permissible, because it can no longer
be slaughtered properly. Hence, Allah’s statement,
& C -3) ft
iLawful to you are all the beasts of cattle except that which will
be announced to you,$
means, except the specific circumstances that prohibit some of
these which will be announced to you.
Allah said,
<)j- jpr 44 P$
igame (also) being unlawful when you assume Ihrdm.$
Some scholars said that the general meaning of ‘cattle’
includes domesticated cattle, such as camels, cows and sheep,
and wild cattle, such as gazzelle, wild cattle and wild donkeys.
Allah made the exceptions mentioned above (dead animals
blood, flesh of swine etc.), and prohibited hunting wild beasts
while in the state of Ihr&m. It was also reported that the
meaning here is, “We have allowed for you all types of cattle in
all circumstances, except what We excluded herewith for the
one hunting game while in the state of Ihr&m.” Allah said,
76
Tafsfr Ibn Kathtr
& % & % J&i £>)
)But if one is forced by necessity, without willful disobedience,
and not transgressing, then, Allah is Oft-Forgiving, Most
Merciful.)
This Ayah means, “We allowed eating the meat of dead
animals, when one is forced by necessity, under the condition
that one is not transgressing the limits or overstepping them.”
Here, Allah states, “Just as We allowed the meat of cattle in
all conditions and circumstances, then do not hunt game
when in the state of Ihrdm, for this is the decision of Allah,
Who is the Most Wise in all that He commands and forbids.”
So Allah said;
c pc a
iVerily, Allah commands that which He wills.)
The Necessity of Observing the Sanctity of the Sacred
Area and the Sacred Months
Allah continues,
40 you who believe! Violate not the sanctity of Sha'd’ir Allah
(the symbols of Allah),)
Ibn ‘Abbas said, “Sha'd’ir Allah means the rituals of Hey/.”* 1 *
Mujahid said, “As-Safa and Al-Marwah, and the sacrificial
animal are the symbols of Allah.”* 2 * It was also stated that
Sha a’ir Allah is what He prohibited. Therefore, it means, do
not violate what Allah prohibited. Allah said afterwards,
«?C Jf £* ^
inor of the Sacred Month,)
for you are required to respect and honor the Sacred Month
and to refrain from what Allah forbade during it, such as
fighting. This also lays emphasis on avoiding sins during that
time. As Allah said;
1,1 At-Tabari 9 :463 .
121 At-Tabari 9 :463 .
Surah 5 . Al-Ma'idah (1 - 2) (Part-6)
77
jGi ji 4_i g*- ^
^They ask you concerning fighting in the Sacred Month. Say,
"Fighting therein is a great (transgression)
and,
G? 4 I 1 I Jci vj-e
4 Verily, the number of months with Allah is twelve months (in
a year).\
Al-Bukhari recorded in his Sahih that Abu Bakrah said that
the Messenger of Allah jg said during the Farewell Hajj,
'fij. l*5l tli\ ol^GJl Jii jU ^ 3laG,l jj JU
jij ji i<yjl Ifi; i
«77ie division of time has returned as it was when Allah created
the Heavens and the earth . The year is twelve months, four of
which are sacred: Three are in succession, (they are:) Dhul-
Qa'dah, Dluil-Hijjah and Muharram, and (the fourth is) Rajab
of (the tribe of) Mudar which comes between Jumada (Ath-
Thaniyah) and Sha'ban J 11 *
This Hadith testifies to the continued sanctity of these
months until the end of time.
Taking the Hadj/ 2] to the Sacred House of Allah, Al-
Ka‘bah
Allah’s statement,
iif&i % 3ZL\ ■*;»
itior of the Hady brought for sacrifice, nor the garlands
means, do not abandon the practice of bringing the Hady
(sacrificial animals) to the Sacred House, as this ritual is a
form of honoring the symbols of Allah. Do not abandon the
practice of garlanding these animals on their necks, so that
they are distinguished from other cattle. This way, it will be
111 Fath Al-Bari 10:10.
The animal offered as a sacrifice by the pilgrims.
79
Surah 5. Al-Ma'idah (1 - 2) ( Part-6 )
The Necessity of Preserving the Sanctity and Safety of
those who Intend to Travel to the Sacred House
Allah said,
4^y>p fjrj cA
inor the people coming to the Sacred House (Makkah), seeking
the bounty and good pleasure of their Lord.}
The Ayah commands: Do not fight people who are heading
towards the Sacred House of Allah, which if anyone enters it,
he must be granted safe refuge. Likewise, those who are
heading towards the Sacred House seeking the bounty and
good pleasure of Allah, must not be stopped, prevented, or
frightened away from entering the Sacred House. Mujahid,
‘Ata’, Abu Al-‘Aliyah, Mutarrif bin ‘Abdullah, ‘Abdullah bin
‘Ubayd bin TJmayr, Ar-Rabf bin Anas, Muqatil bin Hayyan,
Qatadah and several others said that,
4 seeking the bounty of their Lord.}
refers to trading.* 1 ' A similar discussion preceded concerning
the Ayah;
4There is no sin on you if you seek the bounty of your Lord
(during pilgrimage by trading).}
Allah said;
c
4&jj}
4and pleasure.}
Ibn ‘Abbas said that the word ‘pleasure’ in the Ayah refers
to, “seeking Allah’s pleasure by their Hajj.” ‘Ikrimah, As-Suddi
and Ibn Jarir mentioned that this Ayah was revealed
concerning Al-Hutam bin Hind Al-Bakri, who had raided the
cattle belonging to the people of Al-Madlnah. The following
year, he wanted to perform 'Umrah to the House of Allah and
some of the Companions wanted to attack him on his way to
m
At-Tabari 9 :480-481 .
so
Tafstr Ibn Kathir
the House. Allah revealed,
|»jrj j* ff/Li cIji juT: )►
4»or the people coming to the Sacred House (Makkah), seeking
the bounty and good pleasure of their Lord .^ [I *
Hunting Game is Permissible Alter Ihram Ends
Allah said,
iWX v^}
4But when you finish the Ihram, then hunt,}
When you end your Ihram, it is permitted for you to hunt
game, which was prohibited for you during Ihram. Although
this Ayah contains a command that takes effect after the end
of a state of prohibition (during Ihram in this case), the Ayah,
in fact, brings back the ruling that was previously in effect. If
the previous ruling was an obligation, the new command will
uphold that obligation, and such is the case with
recommended and permissible matters. There are many Ay at
that deny that the ruling in such cases is always an
obligation. Such is also the case against those who say that it
is always merely allowed. What we mentioned here is the
correct opinion that employs the available evidence, and Allah
knows best.
Justice is Always Necessary
Allah said,
iand let not the hatred of some people in (once) stopping you
from Al-Masjid Al-Haram (at Makkah) lead you to
transgression (and hostility on your part).}
The meaning of this Ayah is apparent, as it commands: Let
not the hatred for some people, who prevented you from
reaching the Sacred House in the year of Hudaybiyyah, make
you transgress Allah’s Law and commit injustice against them
in retaliation. Rather, rule as Allah has commanded you, being
At-Tabari 9:472,475. The narrations about the cause of revelation
for this Ayah are not authentic .
81
Surah 5 . AT Mu ' U tah (1-2) (Part-6)
just with every one. We will explain a similar Ayah later on,
&& \ *51 & *3 *5
4Anrf let not the enmity and hatred of others make you avoid
justice. Be just: that is nearer to piety
which commands: do not be driven by your hatred for some
people into abandoning justice, for justice is ordained for
everyone, in all situations. Ibn Abi Hatim recorded that Zayd
bin Aslam said, “The Messenger of Allah jg and his
Companions were in the area of Al-Hudaybiyyah when the
idolators prevented them from visiting the House, and that was
especially hard on them. Later on, some idolators passed by
them from the east intending to perform ‘Umrah. So the
Companions of the Prophet $g said, ‘Let us prevent those {from
‘Umrah) just as their fellow idolators prevented us.’ Thereafter,
Allah sent down this Ayah.”* 1 ' Ibn Abbas and others said that
“Shana’an” refers to enmity and hate. Allah said next,
if £
4 Help you one another in Al-Birr and At-Taqwa; but do not
help one another in sin and transgression
Allah commands His believing servants to help one another
perform righteous, good deeds, which is the meaning of ‘Al-
Birr’, and to avoid sins, which is the meaning of ‘At-Taqwa’.
Allah forbids His servants from helping one another in sin,
‘Ii thm’ and committing the prohibitions. Ibn Jarir said that,
"Ithm means abandoning what Allah has ordained, while
transgression means overstepping the limits that Allah set in
your religion, along with overstepping what Allah has ordered
concerning yourselves and others.”* 2 ' Imam Ahmad recorded
that Anas bin Malik said that the Messenger of Allah sg said,
■ ji LjlL iilil
« Support your brother whether he was unjust or the victim of
injustice . »
He was asked, “O Messenger of Allah! We know about
helping him when he suffers injustice, so what about helping
111 At-Tabari 9 :478 .
* 2 ' At-Tabari 9:490.
82
Tafsir Ibn Kathir
jr
vmm
' *v 4&2P him when he commits
or fcj
l£2%^ui£^ffi.pV£;$S
injustice?” He said,
tt. |, - > t * i >> « • "
p-UaJl ^j_j 4 W. ‘ .. ^ _»J
>o^_kj ill-li
0 Prevent and stop him
| from committing injus-
tice, and this represents
O support to
”
Al-Bukhari recorded
this Hadith through
Hushaym.* 2 * Ahmad
recorded that one of
the Companions of
the Prophet sgj
narrated the Hadith,
Ljuj ^jji
•>i ^ m fiti JU
Tj >ti)i iju j v ^jji ^
•jUisf ^
«77ie believer who
mingles with people and is patient with their annoyance, earns
more reward than the believer who does not mingle with people
and does not observe patience with their annoyance . »* 3 *
Muslim* 4 * recorded a Hadith that states,
^ V*rf** fji jfr f <j4 yr-Vl jf *J jlS ^iX JJ US
<y &ri' J\ us * ei ^ Jus
‘*4^ p-fj*'' (>? *^4* u^~i ^ ‘V*i£** f}i \j\
•He iw/io caZ/s to a guidance, will earn a reward similar to the
111 Ahmad 3:99.
* 21 FathAl-Bari 5:117.
* 31 Ahmad 5 :365 .
* 4 * Muslim 4:2060.
Surah 5. Al-Ma'idah (3) ( Part-6 )
83
rewards of those who accept his call, until the Day of
Resurrection, without decreasing their rewards. Whoever calls
to a heresy, will carry a burden similar to the burdens of those
who accept his call, until the Day of Resurrection, without
decreasing their own burdens . »
X&K * $ & & Zj
ijLO & ^ Cj •<£ u pi 'f\ Vi Mb &\>
lift ^ 55 fMi * !#* •, J ^ f&S ^
4 V& % PV P <Pi '(M jfctf Jfc
^ sft 4 'M
J* i
<$3. Forbidden to you (for food) are: Al-Maytah (the dead
animals), blood, the flesh of swine, and that which has been
slaughtered as a sacrifice for other than Alldlt, and that which
has been killed by strangling, or by a violent blmv, or by a
headlong fall , or by the goring of horns -and that which has
been (partly) eaten by a wild animal -unless you are able to
slaughter it (before its death) - and that which is sacrificed
(slaughtered) on An-Nusub (stone altars). (Forbidden) also is to
make decisions with Al-Azldm (arrows) (all) that is Fisq
(disobedience and sin). This day, those who disbelieved have
given up all hope of your religion ; so fear them not, but fear
Me. This day, I have perfected your religion for you, completed
My favor upon you, and have chosen for you Islam as your
religion. But as for him who is forced by severe hunger, with
no inclination to sin (such can eat these above mentioned
animals), then surely, Allah is Oft-Forgiving, Most Merciful
The Animals that are Unlawful to Eat
Allah informs His servants that He forbids consuming the
mentioned types of foods, such as the Maytah, which is the
animal that dies before being properly slaughtered or hunted.
Allah forbids this type of food due to the harm it causes,
because of the blood that becomes clogged in the veins of the
dead animal. Therefore, the Maytah is harmful, religiously and
physically, and this is why Allah has prohibited it. The only
84
Tafsir Ibn Kathir
exception to this ruling is fish, for fish is allowed, even when
dead, by slaughtering or otherwise. Malik in his Muwatta, also
Abu Dawud, At-Tirmidhi, An-Nasal and Ibn Majah in their
Sunan, Ibn Khuzaymah and Ibn Hibban in their Sahihs, all
recorded that Abu Hurayrah said that the Messenger of Allah
Sit was asked about seawater. He said,
OjU JaJl Ja*
“Its water is pure and its dead are permissible V 1 '
The same ruling applies to locusts, as proven in a Hadith
that we will mention later. Allah’s statement,
iblood ...^
This refers to flowing blood, according to Ibn ‘Abbas and Said
bin Jubayr, and it is similar to Allah’s other statement,
iBlood poured forth...}
Ibn Abi Hatim recorded that Ibn ‘Abbas was asked about the
spleen and he said, “Eat it.” They said, “It is blood.” He said,
“You are only prohibited blood that was poured forth.” Abu
‘Abdullah, Muhammad bin Idas Ash-Shafil recorded that Ibn
Umar said that the Messenger of Allah sg said,
jUaJl 1*1 j illU.'JU jt£L«Jl liti 0
“We were allowed two dead animals and two (kinds of) blood.
As for the two dead animals, they are fish and locust. As for
the tzvo bloods, they are liver and spleen.
Imam Ahmad bin Hanbal, Ibn Majah, Ad-Daraqutni and Al-
Bayhaqi also recorded this Hadith through ‘Abdur-Rahman bin
Zayd bin Aslam, who is a weak narrator . 131
111 Abu Dawud 1:64, Tuhfat Al-Ahwadhi 1:224, An-Nasal 1:50, Ibn
Majah 1 :136, Ibn Khuzaymah 1 :59, Ibn Hibban 2:272.
121 Musnad Ash-Shafi‘1 2 : 173 .
I 3 * Ahmad 2 :97 , Ad-Daraqutni 4 :272 , Al-Bayhaqi 1 :254 , and others .
It is considered authentic due to its many routes .
Surah 5. Al-Ma'idah (3) ( Part-6 )
85
Allah’s statement,
4 the flesh of swine.. .}
includes domesticated and wild swine, and also refers to the
whole animal, including its fat, for this is what the Arabs
mean by Lahm or “flesh’. Muslim recorded that Buraydah bin
Al-Husayb Al-Aslami said that the Messenger of Allah sg said,
^ V s* lajtso t Jlj
«He ivho plays Nardshir (a game with dice that involves
gambling) is just like the one who puts his hand in the flesh
and blood ofsivine . 1)1 11
If this is the case with merely touching the flesh and blood
of swine, so what about eating and feeding on it? This Hadith
is a proof that Lahm means the entire body of the animal,
including its fat. In is recorded in the Two Sahihs that the
Messenger of Allah said,
^ Allah made the trade of alcohol, dead animals, pigs and idols
illegal . »
The people asked, “O Allah’s Messenger! What about the fat
of dead animals, for it was used for greasing the boats and the
hides; and people use it for lanterns?” He said,
Y'y y*
«No, it is illegal .» 121
In the Sahih of Al-Bukhari, Abu Sufyan narrated that he
said to Heraclius, Emperor of Rome, “He (Muhammad)
prohibited us from eating dead animals and blood.”
Allah said,
i'ii $ M
iAnd that which has been slaughtered as a sacrifice for other
than Allah.}
1,1 Muslim 4:1770.
Fath Al-Bari 4 :495 , Muslim 3 : 1207 .
86
Tafsfr Ibn Kathir
Therefore, the animals on which a name other than Allah
was mentioned upon slaughtering it, is impermissible, because
Allah made it necessary to mention His Glorious Name upon
slaughtering the animals, which He created. Whoever does not
do so, mentioning other than Allah’s Name, such as the name
of an idol, a false deity or a monument, when slaughtering, he
makes this meat unlawful, according to the consensus.
Allah’s statement,
iand that which has been killed by strangling ...^
either intentionally or by mistake, such as when an animal
moves while restrained and dies by strangulation because of
its struggling, this animal is also unlawful to eat.
ior by a violent blow .. .$>
This refers to the animal that is hit with a heavy object until it
dies. Ibn ’Abbas and several others said it is the animal that is
hit with a staff until it dies. 11 ' Qatadah said, “The people of
Jahiliyyah used to strike the animal with sticks and when it
died, they would eat it .” 121 It is recorded in the Sahih. that ‘Adi
bin Hatim said, “I asked, ‘O Allah’s Messenger! I use the
Mi'radf 31 for hunting and catch game with it.’ He replied,
•dst xij j*j •— jLil jl_j i -uSo L Ijl*
q If the game is hit by its sharp edge, eat it. But, if it is hit by its
broad side, do not eat it, far it has been beaten to death.
Therefore, the Prophet jg made a distinction between killing
the animal with the sharp edge of an arrow or a hunting stick,
and rendered it lawful, and what is killed by the broad side of
an object, and rendered it unlawful because it was beaten to
death. There is a consensus among the scholars of Fiqh on this
subject.
111 At-Tabari 9:496.
121 At-Tabari 9:496.
I 3 * A sharp-edged piece of wood or a piece of wood provided with a
piece of iron used for hunting.
141 Fath Al-B&ri 9:518.
Surah 5. Al-Ma'idah (3) (Part-6
87
As for the animal that falls headlong from a high place and
dies as a result, it is also prohibited. ‘Ali bin Abi Talhah
reported that Ibn 'Abbas said that an animal that dies by a
headlong fall, “Is that which falls from a mountain.” 111
Qatadah said that it is the animal that falls in a well.* 2 * As-
Suddi said that it is the animal that falls from a mountain or
in a well. 131
As for the animal that dies by being gorged by another
animal, it is also prohibited, even if the horn opens a flesh
wound and it bleeds to death from its neck.
Allah’s statement,
4and that which has been (partly) eaten by a wild animal,}
refers to the animal that was attacked by a lion, leopard, tiger,
wolf or dog, then the wild beast eats a part of it and it dies
because of that. This type is also prohibited, even if the animal
bled to death from its neck. There is also a consensus on this
ruling. During the time of Jahiliyyah, the people used to eat
the sheep, camel, or cow that were partly eaten by a wild
animal. Allah prohibited this practice for the believers.
Allah’s statement,
iunless you are able to slaughter it,}
before it dies, due to the causes mentioned above. This part of
the Ayah is connected to,
XYJXtj
iand that which has been killed by strangling, or by a violent
blow, or by a headlong jail, or by the goring of horns - and that
which has been (partly) eaten by a wild animal.}
'Ali bin Abi Talhah reported that Ibn ‘Abbas commented on
Allah’s statement.
m At-Tabari 9:498.
121 At-Tabari 9:498.
131 Al-Tabari 9:498.
88
Tafsir Ibn Kathir
iuttless you are able to slaughter it,}
“Unless you are able to slaughter the animal in the cases
mentioned in the Ayah while it is still alive, then eat it, for it
was properly slaughtered.” 11 ' Similar was reported from Said
bin Jubayr, Al-Hasan Al-Basri and As-Suddi.' 2 ' Ibn Jarir
recorded that 'Ali, may Allah be pleased with him, said, “If you
are able to slaughter the animal that has been hit by a violent
blow, or by a headlong fall, or by the gorging of horns while it
still moves a foot or a leg, then eat from its meat.”' 3 ' Similar
was reported from Tawus, Al-Hasan, Qatadah, ‘Ubayd bin
‘Umayr, Ad-Dahhak and several others, that if the animal that
is being slaughtered still moves, thus demonstrating that it is
still alive while slaughtering, then it is lawful.' 4 '
The Two Sahihs recorded that Rafi‘ bin Khadij said, “I asked,
‘O Allah’s Messenger! We fear that we may meet our enemy
tomorrow and we have no knives, could we slaughter the
animals with reeds?’ The Prophet said,
<il jL-l ifjJt I lit
*5 jilaJI 1*1^ i pJajO Ul ■
“Vow can use what makes blood flow and you can eat what is
slaughtered with the Name of Allah. But do not use teeth or
claws (in slaughtering). I will tell you why, as for teeth, they
are bones, and claws are used by Etltiopians for
slaughtering .t”* 51
Allah said next,
C>*
iand that which is sacrificed on An-Nusub .}
Nusub were stone altars that were erected around the
Ka'bah, as Mujahid and Ibn Jurayj stated.' 6 ' Ibn Jurayj said,
“There were three hundred and sixty Nusub [around the
At-Tabari 9:502.
121 At-Tabari 9:504, 507.
' 3| At-Tabari 9:503.
' 4| At-Tabari 9 :504 .
' 5 ' Fath Al-Bari 9 :554 , Muslim 3 : 1 558 .
161 At-Tabari 9 :508 .
89
Surah 5. Al-Maidah (3) ( Part-6)
Ka‘bah ) that the Arabs used to slaughter in front of, during
the time of Jahiliyyah. They used to sprinkle the animals that
came to the Ka'bah with the blood of slaughtered animals,
whose meat they cut to pieces and placed on the altars.”* 1 '
Allah forbade this practice for the believers. He also forbade
them from eating the meat of animals that were slaughtered in
the vicinity of the Nu§ub, even if Allah’s Name was mentioned
on these animals when they were slaughtered, because it is a
type of Shirk that Allah and His Messenger si have forbidden.
The Prohibition of Using Al-Azlam for Decision Making
Allah said,
i(Forbidden) also is to make decisions with Al-Azlam}
The Ayah commands, “O believers! You are forbidden to use
Al-Azlam (arrows) for decision making,” which was a practice
of the Arabs during the time of Jahiliyyah. They would use
three arrows, one with the word ‘Do’ written on it, another
that says ‘Do not’, while the third does not say anything. Some
of them would write on the first arrow, ‘My Lord commanded
me,’ and, ‘My Lord forbade me,’ on the second arrow and they
would not write anything on the third arrow. If the blank
arrow was picked, the person would keep trying until the
arrow that says do or do not was picked, and the person
would implement the command that he picked. Ibn ‘Abbas
said that the Azlam were arrows that they used to seek
decisions through.* 2 * Muhammad bin Ishaq and others said
that the major idol of the tribe of Quraysh was Hubal, which
was erected on the tip of a well inside the Ka'bah, where gifts
were presented and where the treasure of the Ka'bah was
kept. There, they also had seven arrows that they would use
to seek a decision concerning matters of dispute. Whatever the
chosen arrow would tell them, they would abide by it!* 3 ’ Al-
Bukhari* 4 ’ recorded that when the Prophet jg entered Al-
m At-Tabari 9 :508 .
* 2 ’ At-Tabari 9:515.
* 3 ' At-Tabari 9:513.
* 4 ' Fath Al-Bari 6 :446 .
90
Tafstr Ibti Kathir
Ka'bah (after Makkah was conquered), he found pictures of
Ibrahim and Ismail in it holding the Azldm in their hands. The
Prophet commented,
■Ixl Ifi l«. ; . aT .. * J Ufii I yJs- jLa) <ul
"May Allah fight them (the idolaters)! They know that they
never used the Azldm to make decisions . »
Mujahid commented on Allah’s statement.
i(Forbidden) also is to make decisions with Al-Azldm
“These were arrows that the Arabs used, and dice that the
Persians and Romans used in gambling.” 111 This statement by
Mujahid, that these arrows were used in gambling, is doubtful
unless we say that they used the arrows for gambling sometimes
and for decisions other times, and Allah knows best. We should
also state that Allah mentioned Azlam and gambling in His
statement before the end of the Surah (5:90, 91),
pi PM & « % 4015 jar gx iii <$&
» ^ ps 4 SO pz & J Oi
iO you who believe! Intoxicants (all kinds of alcoholic drinks),
and gambling, and Al-Ansdb, and Al-Azldm are an
abomination of Shay tan's handiwork. So avoid that in order that
you may be successful. Shay tan wants only to excite enmity
and hatred between you with intoxicants (alcoholic drinks) and
gatnbling, and hinder you from the remembrance of Allah and
from the Saldh (the prayer). So, will you not then abstain ?}
In this Ayah, Allah said,
i(Forbidden) also is to make decisions with Al-Azldm, (all) that
is Fisq.b
meaning, all these practices constitute disobedience, sin,
misguidance, ignorance and, above all, Shirk.
m
At-Tabari 9:512.
d
( j s Jr - „„ « » -rsis
Hir VtpTthey seek. . co u e ctors of Sunan
m Ahmad, Al- Bukhari and * u The Prophet SK used to
1 " ,a r d rfiat Jabir bin ’Abdullah smd, t0 guide one to
how to make fetdchurah us (hc samhs of
rtght action), in aii matters, as
»c Qur’an. He sa.d, , ^ , i; ,
ySi\ ^ o' ^ — S J -- w-iJ "
:JU j\ - t*/' V>J ^ , - .-iiu -
. ., «»tu aj J djt; J °r-iJ 1 hT- - '
,. . ; ... A . a o» 4^ ** * * ' _ r ._
*r* s > cr 1 . " ..,at Svs: r^ 1 '
ilf anyone of you thinks and m -> ( f cr
two R ak'ah prayer other tha , Yowr knowledge,
the prayer) V .[fjy 2 great bounty , for You are
from Your ability and I askfa Jo, ^ ^ ^ k
capable and I am not Youjun f , lis matter (and one
the Unseen. O Allah! If You . for my religion,
should mention the matter or J ; '/ 0 r my P^scnj mid
my livelihood and the Her eafiero ^ mt . f0 have
later needs’) then ordam it for » ; kmm> that tins *
- — « -**
ivith it.' ,l ' ] , J At-Tirmidhi
,. r-r,uprted by Ahmad, anu
This is the wording collecte
" : . 3 58 Abu oawud 2:187, TW* *
"' Zadhi^'t •» - M9i ° h ‘ :440 ‘
92
Shaytan and the Disbelievers Do Not
Will Ever Follow Them
^Tafsir [blatter
Hope that Muslim,,
Allah said,
4(^4* irt b ooK ,^-Jf
iThis day, those who disbelieved have given up all hope of your
religion ;
‘Ali bin Abi Tajhah reported that Ibn ‘Abbas said that the
Ayah means, “They gave up hope that Muslims would revert to
their religion.” 1 * 1 11 This is similar to the saying of ‘Ata’ bin Abi
Rabah, As-Suddi and Muqatil bin Hayyan. 121 This meaning is
supported by a Hadith recorded in the Sahih that states,
« Verily, Slmytdn has given up hope that those who pray in the
Arabian Peninsula, ivill worship him. But he will still stir
trouble among them .» |3 *
It is also possible that the Ayah negates the possibility that
the disbelievers and Shaytan will ever be like Muslims, since
Muslims have various qualities that contradict Shirk and its
people. This is why Allah commanded His believing servants to
observe patience, to be steadfast in defying and contradicting
the disbelievers, and to fear none but Allah. Allah said,
iSo fear them not, but fear Me . £
meaning, ‘do not fear them when you contradict them. Rather,
fear Me and I will give you victory over them, I will eradicate
them, and make you prevail over them, I will please your
hearts and raise you above them in this life and the Hereafter.’
Islam Has Been Perfected For Muslims
Allah said,
1 1 At-Tabari 9 :5 1 6 .
121 At-Tabari 9:516.
[31 Muslim 4:2166.
Surah 5. Al-Ma'idah (3) (Part-6)
93
it pf p 4 *; & & A pi p i3i
iThis day, I have perfected your religion for you, completed
My favor upon you, and have chosen for you Islam as your
religion.}
This, indeed, is the biggest favor from Allah to this Ummah,
for He has completed their religion for them, and they, thus,
do not need any other religion or any other Prophet except
Muhammad jfc. This is why Allah made Muhammad jg the
Final Prophet and sent him to all humans and Jinn. Therefore,
the permissible is what he allows, the impermissible is what he
prohibits, the Law is what he legislates and everything that he
conveys is true and authentic and does not contain lies or
contradictions. Allah said;
uJu. p ip il%}
i And the Word of your Lord has been fulfilled in truth and in
justice,}
meaning, it is true in what it conveys and just in what it
commands and forbids. When Allah completed the religion for
Muslims, His favor became complete for them as well. Allah
said,
it, pf p 4*;j & & i&j pi p 421
iThis day, I have perfected your religion for you, completed
My favor upon you, and have chosen for you Islam as your
religion.}
meaning, accept Islam for yourselves, for it is the religion that
Allah likes and which He chose for you, and it is that with
which He sent the best of the honorable Messengers and the
most glorious of His Books.
Ibn Jarir recorded that Harun bin ‘Antarah said that his
father said, “When the Ayah,
ip. i p 421 yfii}
iThis day, I have perfected your religion for you ...}
was revealed, during the great day of Hajj (the Day of ‘Arafah,
the ninth day of Dhul-Hijjah) TJmar cried. The Prophet jg said,
What makes you cry?’ He said, What made me cry is that our
94
Tafsir Ibn Kathir
religion is being perfected for us. Now it is perfect, nothing is
perfect, but it is bound to deteriorate.’ The Prophet gg said,
«Yom have said the truth y* 1 ' What supports the meaning of
this Hadith is the authentic Hadith,
iltiP ‘IjO* ^
Aslant was strange in its beginning and will return strange
once more. Therefore, Tiiba 121 for the strangers V 31
Imam Ahmad recorded that Tariq bin Shihab said, “A
Jewish man said to Umar bin Al-Khattab, ‘O Leader of the
Believers! There is a verse in your Book, which is read by all
of you (Muslims), and had it been revealed to us, we would
have taken that day (on which it was revealed) as a day of
celebration.’ Umar bin Al-Khattab asked, Which is that verse?’
The Jew replied,
pa p
iThis day, I have perfected your religion for you, completed
My favor upon you . . .$>
Umar replied, "By Allah! I know when and where this verse
was revealed to Allah’s Messenger g;. It was the evening on the
Day of ‘Arafah on a Friday .’” 141 Al-Bukhari recorded this Hadith
through Al-Hasan bin As-Sabbah from Ja'far bin 'Awn.* 5 '
Muslim, At-Tirmidhi and An-Nasal^' also recorded this Hadith.
In the narration collected by Al-Bukhari in the book of
Tafsir, through Tariq, he said, “The Jews said to Umar, ‘By
Allah! There is a verse that is read by all of you (Muslims),
and had it been revealed to us, we would have taken that day
(on which it was revealed) as a day of celebration.’ Umar said,
111 At-Tabari 9:519.
121
Tuba means “good news”, and it is also a tree in Paradise. See the
Tafsir of Surat Ar-Ra'd 13 :29 (volume five) .
(3] Muslim 1 :130.
Ahmad 1 :38.
,S| Path Al-Bari 1:129.
161 Muslim 4:2313, At-Tirmidhi Tuhfat Al-Ahwadhi 8:407 and An-
Nasat 5 :251 .
Surah 5. Al-Ma'idah (3) ( Part-6 )
95
“By Allah! I know when and where this verse was revealed and
where the Messenger of Allah was at that time. It was the
day of ‘Arafah, and I was at ‘Arafah, by Allah."* 1 ' Sufyan (one of
the narrators) doubted if Friday was mentioned in this
narration. Sufyan’s confusion was either because he was
unsure if his teacher included this statement in the Hadtth or
not. Otherwise, if it was because he doubted that the particular
day during the Farewell Hajj was a Friday, it would be a
mistake that could not and should not have come from
someone like Sufyan Ath-Thawri. The fact that it was a Friday,
is agreed on by the scholars of Sirah and Fiqh. There are
numerous Hadiths that support this fact that are definitely
authentic and of the Mutawati^ type. This Hadith was also
reported from TJmar through various chains of narration.
Permitting the Dead Animals in Conditions of Necessity
Allah said,
iBut as for him xvho is forced by severe hunger, with no
inclination to sin (such can eat these above mentioned animals),
then surely, Allah is Oft-Forgiving, Most Merciful.}
Therefore, when one is forced to take any of the
impermissible things that Allah mentioned to meet a necessity,
he is allowed and Allah is Oft-Forgiving, Most Merciful with
him. Allah is well aware of His servant’s needs during dire
straits, and He will forgive and pardon His servant in this
case. In the Musnad and the Sahth of Ibn Hibban, it is
recorded that Ibn TJmar said that Messenger of Allah jg said.
M Vjz us
utf a
2)1 jj>
* Allah likes that His Rukhsah (allowance) be used, just as He
dislikes that disobedience to Him is committed .»' 3 '
We should mention here that it is not necessaiy for one to
111 Path Al-Bari 8:119.
* 2 ' The name applied to a report whose every chain of narration
contains a number of trustworthy narrators in each level of the
chain.
131 Ibn Hibban 4: 182.
96
Tafstr Ibn Kathir
wait three days before eating the meat of dead animals, as
many unlettered Muslims mistakenly think. Rather, one can
eat such meat when the dire need arises.
Imam Ahmad recorded that Abu Waqid Al-Laythi said that
the Companions asked, “O Messenger of Allah! We live in a
land where famine often strikes us. Therefore, when are we
allowed to eat the meat of dead animals?” The Prophet s§
replied,
1 i I yisJC 1 1 j>, lil»
'‘■When you neither find food for lunch and dinner nor have any
produce to eat, then eat from it.i>
Only Imam Ahmad* 1 * collected this narration and its chain
meets the criteria of the Two Sahihs.
Allah said,
iwith no inclination to sin,$
meaning, one does not incline to commit what Allah has
prohibited. Allah has allowed one when necessity arises to eat
from what He otherwise prohibits, under the condition that his
heart does not incline to eat what Allah prohibited. Allah said
in Surat Al-Baqarah,
j* 11 , yi f* gli jjt
iBut if one is forced by necessity without willful disobedience
nor transgressing due limits, then there is no sin on him.
Truly, Allah is Oft-Forgiving, Most Merciful >
Some scholars used this Ayah as evidence that those who
travel for the purpose of committing an act of disobedience are
not allowed to use any of the legal concessions of travel,
because these concessions are not earned through sin, and
Allah knows best.
& Lirffe jy'jii' ty i-iU' j£j Ji jj Tiu
y ® k ^ & & p pz gsst \ \#x h pz
i4. They ask you what is lawful for titan. Say: "Lawful unto
Ahmad 5:218.
Surah 5 . Al-Ma'idah (4) (Part-6)
97
you are At-Tayyibat (the good things). And those Jawarih
(beasts and birds of prey) which you have trained as hounds,
training and teaching them (to catch) in the manner as directed
to you by Allah; so eat of what they catch for you, but
pronounce the Name of Allah over it, and have Taqwa of Allah.
Verily, Allah is swift in reckoning
Clarifying the Lawful
In the previous Ayah Allah mentioned the prohibited types of
food, the impure and unclean things, harmful for those who
eat them, either to their bodies, religion or both, except out of
necessity,
c ^ ft U ft S2
iwhile He has explained to you in detail what is forbidden to
you, except under compulsion of necessity
After that, Allah said,
ft jJ j» p. jJ Tili
iTheu ask you what is lawful for them. Say, " Lawful unto you
are At-Tayyibat. .
In Surat Al-A 'rdf Allah describes Muhammad jag allowing the
good things and prohibiting the filthy things. Muqatil said, “At-
Tayyibat includes everything Muslims are allowed and the
various types of legally earned provision.” Az-Zuhri was once
asked about drinking urine for medicinal purposes and he said
that it is not a type of Tayyibat.” Ibn Abi Hatim also narrated
this statement.
Using Jawarih^ 1 ^ to Hunt Game is Permissible
Allah said,
$And those Jawarih (beasts and birds of prey) which you have
trained as hounds ...$
That is, lawful for you are the animals slaughtered in Allah’s
Name, and the good things for sustenance. [The game you
m
Hunting animal .
98
Tafsir Ibn Kathir
catch) with the Jawarih are also lawful for you. This refers to
trained dogs and falcons, as is the opinion of the majority of
the Companions, their followers, and the Imams. ‘Ali bin Abi
Talhah reported that Ibn ‘Abbas said that,
<c*P ik
4And those Jawarih (beasts and birds of prey) which you have
trained as hounds... $
refers to trained hunting dogs, falcons and all types of birds
and beasts that are trained to hunt, including dogs, wild cats,
falcons, and so forthJ 1 ' Ibn Abi Hatim collected this and said,
“Similar was reported from Khaythamah, Tawus, Mujahid,
Makhul and Yahya bin Abi Kathir.”* 2 ' Ibn Jarir recorded that
Ibn TJmar said, “You are permitted the animal that the trained
birds, such as falcons, hunt for you if you catch it (before it
eats from it). Otherwise, do not eat from it.” 13 ’ I say, the
majority of scholars say that hunting with trained birds is just
like hunting with trained dogs, because bird’s of prey catch
the game with their claws, just like dogs. Therefore, there is
no difference between the two. Ibn Jarir recorded that ‘Adi bin
Hatim said that he asked the Messenger of Allah jg about the
game that the falcon hunts and the Messenger sg said,
• j£j killii- ilLj! U®
^Whatever it catches for you, eat from if.»* 41
These carnivores that are trained to catch game are called
Jawarih in Arabic, a word that is derived from Jarh, meaning,
what one earns. The Arabs would say, “So-and-so has Jaraha
something good for his family,” meaning, he has earned them
something good. The Arabs would say, “So-and-so does not
have a Jarih for him,” meaning, a caretaker. Allah also said,
4 And He knows what you have done during the day. .
111 At-Jabari 9 :548 .
121 At-Jabari 9:547-548.
131 At-Tabari 9 :549 .
141 At-Tabari 9:550.
Surah 5 . Al-Ma'idah (4) ( Part-6 )
99
meaning, the good or evil you have
Allah’s statement,
earned or committed.
itrained as hounds,) those Jawarih that have been trained to
hunt as hounds with their claws or talons. Therefore, if the
game is killed by the weight of its blow, not with its claws, then
we are not allowed to eat from the game. Allah said,
pi &
4 training than in the manner as directed to you by Allah,)
as when the beast is sent, it goes after the game, and when it
catches it, it keeps it until its owner arrives and does not
catch it to eat it itself. This is why Allah said here,
il& U p !#G p 'J2S Jk
4so eat of what they catch for you, but pronounce the Name of
Allah over it,)
When the beast is trained, and it catches the game for its
owner who mentioned Allah’s Name when he sent the beast after
the game, then this game is allowed according to the consensus
of scholars, even if it was killed. There are Hadiths in the
Sunnah that support this statement. The Two Sahihs recorded
that ‘Adi bin Hatim said, “I said, ‘O Allah’s Messenger! I send
hunting dogs and mention Allah’s Name.’ He replied,
4)1 cj'jSij jJULJl ciijl
lil»
«//, with mentioning Allah's Name, you let loose your tamed
dog after a game and it catches it, you may eat what it
catches .»
I said, ‘Even if it kills the game?’ He replied,
"p 'Ps l}* P vLk 14^—i ^ '•ip o! j*
'J*
“Even if it kills the game, unless another dog joins the hunt,
for you mentioned Allah's Name when sending your dog, but
not the other dog .»
I said, ‘I also use the Mi'rad and catch game with it.’ He
replied,
100
Tafsir Ibn Kathir
“dsfc "^Ai jjj Lj \ jl j b <lSo (_• jjo O— • j IjJ*
a If the game is hit by its sharp edge, eat it, but if it is hit by
its broad side, do not eat it, for it has been beaten to death.
In smother narration, the Prophet jg said,
ip bid* Jnii i>ii tJ ii /iii id* c-Ljt ip«
•ifci J&i Hi U o jsl; jjj j£i Ji
«// you send your hunting dog, then mention Allah’s Name
and whatever it catches for you and you find alive, slaughter it.
If you catch the game dead and the dog did not eat from it,
then eat from it, for the dog has caused its slaughter to be
fulfilled.*™
In yet another narration of two Sahths, the Prophet sfe said,
stLLal 1 ) j£j jl bjst "iti psi jji®
tlf the dog eats from the game, do not eat from it for I fear that
it has caught it as prey for itself V 31
Mention Allah's Name Upon Sending the Predators to
Catch the Game
Allah said,
iso eat of what they catch for you, but pronounce the Name of
Allah over it,)
meaning, upon sending it. The Prophet jg said to ‘Adi bin
H&tim,
«id£ u i <i)i 0^3 ijjuUii id* dJs'J \>\*
*When you send your trained dog and mention Allah's Name,
eat from what it catches for yow.o 141
It is recorded in the Two Sahihs that Abu Thalabah related
1 1 1 Fath Al-Bari 9 :527 , Muslim 3 : 1 529 .
121 Path Al-Bari 9:513, Muslim 3 : 1530 .
131 Path Al-Bari 9 :527 , MusUm 3 : 1529 .
141 Fath Al-B&ri 9 :524 .
Surah 5. Al-Ma'idah (5) ( Part-6 )
101
that the Prophet jg said,
*jlil jSjU i c4*j lilj ijil ji--l jS’jU cJlijl Ijl*
“If you send your hunting dog, mention Allah’s Name over it.
If you shoot an arrow, mention Allah’s Name over it .s* 1 '
‘Ali bin Abi Talhah reported that Ibn ‘Abbas commented,
il& p
ibut pronounce the Name of Allah over it,}
“When you send a beast of prey, say, ‘In the Name of Allah!’
If you forget, then there is no harm.” 12 ' It was also reported
that this Ayah commands mentioning Allah’s Name upon
eating. It is recorded in the Two Sahlhs that the Messenger of
Allah jg taught his stepson TJmar bin Abu Salamah saying,
“in; iL Jsj jsj 5ii
« Mention Allah’s Name, eat with your right hand and eat from
the part of the plate that is in front of you. »* 3 *
Al-Bukhari recorded that ‘A’ishah said, “They asked, ‘O
Allah’s Messenger! Some people, - recently converted from
disbelief - bring us some meats that we do not know if Allah’s
Name was mentioned over or not.’ He replied,
Oi
« Mention Allah's Name on it and eat from if. a” 141
« ^36 3 3p pas Upt p j*l
Z til 0 Oi && U
bi 4 /&•* JL»- oii yp 'ij
45. Made lawful to you this day are At-Tayyibdt. The food of
the People of the Scripture is lawful to you, and your food is
lawful to them. (Lawful to you in marriage) are chaste women
m
( 2 )
13)
HI
Fath. Al-Bari 9 :527 , Muslim 3 : 1 532 .
At-Tabari 9 :571 .
Fath Al-Bari 9 :43 1 , Muslim 3 : 1 599 .
Fath Al-Bari 9 :550.
102
Tafsir Ibn Kathtr
from the believers and chaste women from those who were given
the Scripture before your time when you have given them their
due, desiring chastity, not illegal sexual intercourse, nor taking
them as girlfriends (or lovers). And whosoever rejects faith,
then fruitless is his work; and in the Hereafter he will be among
the losers
Permitting the Slaughtered Animals of the People of the
Book
After Allah mentioned the filthy things that He prohibited for
His believing servants and the good things that He allowed for
them, He said next,
’fi
iMade lawful to you this day are At-Tayyibat .$>
Allah then mentioned the ruling concerning the slaughtered
animals of the People of the Book, the Jews and Christians,
Jr Z/& f
$The food of the People of the Scripture is lawful to you..)?
meaning, their slaughtered animals, as Ibn ‘Abbas, Abu
Umamah, Mujahid, Said bin Jubayr, ‘Ikrimah, ‘Ata’, Al-Hasan,
Makhul, Ibrahim An-Nakha‘I, As-Suddi and Muqatil bin
Hayyan stated. 11 ' This ruling, that the slaughtered animals of
the People of the Book are permissible for Muslims, is agreed
on by the scholars, because the People of the Book believe
that slaughtering for other than Allah is prohibited. They
mention Allah’s Name upon slaughtering their animals, even
though they have deviant beliefs about Allah that do not befit
His majesty.
It is recorded in the Sahth. that ‘Abdullah bin Mughaffal said,
“While we were attacking the fort of Khaybar, a person threw a
leather bag containing fat, and I ran to take it and said, 1 will
not give anyone anything from this container today.’ But when
I turned I saw the Prophet $gg (standing behind) while
smiling.”' 2 ' The scholars rely on this Hadlth as evidence that
we are allowed to eat what we need of foods from the booty
111 At-Tabari 9:573-577.
121 FathAl-Bari 9:552.
103
Surah 5. Al-Md'idah (5) ( Part-6 )
before it is divided. The scholars of the Hanafi, the Shafil and
the Hanbali Madhhabs rely on this Hadith to allow eating parts
of the slaughtered animals of the Jews that they prohibit for
themselves, such as the fat. They used this Hadith as evidence
against the scholars of the Maliki Madhhab who disagreed with
this ruling. A better proof is the Hadith recorded in the Sahth
that the people of Khaybar gave the Prophet jg a gift of a
roasted leg of sheep, which they poisoned. The Prophet jg used
to like eating the leg of the sheep and he took a bite from it,
but it told the Prophet jg that it was poisoned, so he discarded
that bite. The bite that the Prophet jg took effected the palate of
his mouth, while Bishr bin Al-Bara’ bin Ma'rur died from eating
from that sheep. The Prophet jg had the Jewish woman,
Zaynab, who poisoned the sheep, killed. Therefore, the Prophet
jg and his Companions wanted to eat from that sheep and did
not ask the Jews if they removed what the Jews believed was
prohibited for them, such as its fat. 111
Allah’s statement,
J* pas*
iand your food is lawful to them.} means, you are allowed to
feed them from your slaughtered animals. Therefore, this part
of the Ayah is not to inform the People of the Scriptures that
they are allowed to eat our food - unless we consider it
information for us about the ruling that they have - i.e, that
they are allowed all types of foods over which Allah’s Name was
mentioned, whether slaughtered according to their religion or
otherwise. The first explanation is more plausible. So it means:
you are allowed to feed them from your slaughtered animals
just as you are allowed to eat from theirs, as equal
compensation and fair treatment. The Prophet 5 & gave his robe
to ‘Abdullah bin Ubayy bin Salfil, who was wrapped with it
when he died. They say that he 4g did that because ‘Abdullah
had given his robe to Al- ‘Abbas when Al- ‘Abbas came to Al-
Madinah. As for the Hadith,
Vi iuui Jst; v; , vi ,
“Do not befriend but a believer, nor should other than a Taqi
111 Path Al-Bari 7 :569 .
104
Tafsir Ibn Kathir
(pious person) eat your fbod.t, ll]
This is to encourage such behavior, and Allah knows best.
The Permission to Marry Chaste Women From the
People of the Scriptures
Allah said,
4( Lawful to you in tnarriage) are chaste women from the
believers ^
The Ayah states: you are allowed to marry free, chaste
believing women. This Ayah is talking about women who do
not commit fornication, as evident by the word ‘chaste’. Allah
said in another Ayah,
O’iitii Vj Jf.
4 Desiring chastity not committing illegal sexual intercourse,
nor taking them as boyfriends (lovers). 4 [4:25]
‘Abdullah Ibn ‘Umar used to advise against marrying
Christian women saying, “I do not know of a worse case of
Shirk than her saying that Isa is her lord, while Allah said,
4 And do not marry idolatresses till they believe. 4"
Ibn Abi Hatim recorded that Abu Malik Al-Ghifari said that
Ibn ‘Abbas said that when this Ayah was revealed,
4U & ^
4And do not marry idolatresses till they believe, >
the people did not marry the pagan women. When the
following Ayah was revealed.
4f& « .20 u laity
4(LaivJul to you in marriage) are cluiste women from the
believers and chaste women from those who were given the
Scripture before your time)?
IM
Abu Dawud 5 : 1 67 . ‘Abdullah bin Ubayy was known as a hypocrite .
Surah 5. Al-Ma'idah (5) ( Part-6 )
105
they married women from the People of the Book.” Some of
the Companions married Christian women and did not see any
problem in this, relying on the honorable Ayah,
4 (Lawful to you in marriage) are chaste women from those who
were given the Scripture before your time}
Therefore, they made this Ayah an exception to the Ayah in
Surat Al-Baqarah,
4U: &
4And do not marry the idolatresses till they believe, $
considering the latter Ayah to include the People of the Book
in its general meaning. Otherwise, there is no contradiction
here, since the People of the Book were mentioned alone when
mentioning the rest of the idolators.
Allah said,
iThose who disbelieve from among the People of the Scripture
and the idolators, were not going to leave (their disbelief) until
there came to them clear evidence. $
and,
jJu
Jci'S \yj\ yjj
4And say to those who were given the Scripture and to those
who are illiterates: "Do you (also) submit yourselves?" If they
do, they are rightly guided.}
Allah said next,
4When you have given them their due}.
This refers to the Mahr, so just as these women are chaste
and honorable, then give them their Mahr with a good heart.
We should mention here that Jabir bin ‘Abdullah, ‘Amir Ash-
Shalji, Ibrahim An-Nakhal and Al-Hasan Al-Basri stated that
when a man marries a woman and she commits illegal sexual
intercourse before the marriage is consummated, the marriage
is annulled. In this case, she gives back the Mahr that he paid
106
Tafsir Ibn Kathir
Jt mm \.a
ijLSii \§&\ dtM
^ her.* 1 *
Allah said,
JdSAj 1 <l\pP _>
$
Uljs
Pf&ip, yu>. ^c- jl &*£»
to* jp y \
ijUll [k^f
0
vT" •*,**> " mv
X> O^^to 4 j** Jdat-f
iDesiring chastity, not
illegal sexual intercourse,
nor taking them as girl-
friends (or lovers).}
And just as women
must be chaste and
avoid illegal sexual
activity, such is the
case with men, who
must also be chaste
and honorable .
Therefore, Allah said,
j&}
4... not illegal sexual
intercourse '}
as adulterous people
do, those who do not
avoid sin, nor reject
adultery with
whomever offers it to them.
tSJicl %}
4nor taking them as girl-friends (or lovers),}
meaning those who have mistresses and girlfriends who
commit illegal sexual intercourse with them, as we mentioned
in the explanation of Surat An-Nisa’.
*P~ a P.& p& lA^s j* >h dS
on to dpTci) -£33f at p;: A \±&r 3
ii*i !£3 it fj!4 pi &M pu it £ £; 53 it it it
t^b gi-*- l>i jt>J iif i_>_^ U Uj J^ojjtj IjitlG tli
m
At-Tabari 9 :585-586.
Surah 5. Al-Ma'idah (6) ( Part-6 )
107
> >
i6. O you who believe! When you stand (intend) to offer the
Saldh (the prayer), then wash your faces and your hands
(fbreartns) up to the elbows, rub (by passing wet hands over)
your heads, and (wash) your feet up to the ankles. If you are in
a state of janaba, purify yourselves (bathe your whole body).
But if you are ill or on a journey or any of you comes from the
Ghd’it (toilet) or you have touched women and you find no
water, then perform Tayammum with clean earth and rub
therewith your faces and hands. Allah does not want to place
you in difficulty, but He wants to purify you, and to complete
His Favor to you that you may be thankful.}
The Order to Perform Wudu’
Allah said,
Si ^
iWhen you stand for (intend to offer) the Saldh,}
Allah commanded performing Wudu’ for the prayer. This is a
command of obligation in the case of impurity, and in the case
of purity, it is merely a recommendation. It was said that in
the beginning of Islam, Muslims had to perform Wudu’ for
every prayer, but later on, this ruling was abrogated. Imam
Ahmad bin Hanbal recorded that Sulayman bin Buraydah said
that his father said, “The Prophet jg used to perform Wudu’
before every prayer. On the Day of Victory, he performed Wudu’
and wiped on his Khuffs and prayed the five prayers with one
Wudu’. Umar said to him, ‘O Messenger of Allah! You did
something new that you never did before.’ The Prophet said,
Ij «djO lJUP ®
a 'I did that intentionally O ' Umarh ”’* 11 Muslim 121 and the
collectors of the Sunan also recorded this Hadith. At-Tirmidhi
said, “Hasan Sahih.’’ l3]
111 Ahmad 5:358.
121 Muslim 1 :232.
Abu Dawud 1 :120, Tuhfat Al-Ahwadhi 1 :194, An-Nasal 1 :86, Ibn
Majah 1 :170.
208
Tafcir Ibn Kathfr
Ibn Jarir recorded that Al-Fadl bin Al-Mubashshir said, “I
saw Jabir bin ‘Abdullah perform several prayers with only one
Wudu’. When he would answer the call of nature, he
performed Wudu’ and wiped the top of his Khuffs with his wet
hand. I said, ‘O Abu ‘Abdullah! Do you do this according to
your own opinion?’ He said, ‘Rather, I saw the Prophet §j§ do
the same thing. So, I do what I saw the Messenger of Allah jg
doing .’” 111 Ibn Majah also recorded this Hadith} 2 ^ Ahmad
recorded that Ubaydullah bin ‘Abdullah bin Umar was asked;
“Did you see ‘Abdullah bin Umar perform Wudu’ for every
prayer, whether he was in a state of purity or not,?” So he
replied, “Asma’ bint Zayd bin Al-Khattab told him that
‘Abdullah bin Hanzalah bin Abi ‘Amir Al-Ghasll told her that
the Messenger of Allah jgg was earlier commanded to perform
Wudu’ for every prayer, whether he needed it or not. When that
became hard on him, he was commanded to use Siwak for
every prayer, and to perform Wudu’ when Hadath (impurity)
occurs. ‘Abdullah (Ibn Umar) thought that he was able to do
that (perform Wudu’ for every prayer) and he kept doing that
until he died .” 131 Abu Dawud 141 also collected this narration.
This practice by Ibn Umar demonstrates that it is encouraged,
not obligatory, to perform Wudu’ for every prayer, and this is
also the opinion of the majority of scholars.
Abu Dawud recorded that ‘Abdullah bin ‘Abbas said that when
the Messenger of Allah sg once left the area where he answered
the call of nature, he was brought something to eat. They said,
“Should we bring you your water for Wudu’?’ He said,
^ o I ^]l 04. i IS) i yl\i \Zj ja\ l^JJO
«/ was commanded to perform Wudu' when I stand up for
prayer. » 151
At-Tirmidhi and An-Nasal ' 61 also recorded this Hadith and
At-Tirmidhi said, “This Hadith is Hasan.” Muslim recorded
111 At-Tabari 10:11.
121 Ibn Majah 1 :170.
131 Ahmad 5:225.
141 Abu Dawud 1:41.
151 Abu Dawud 4 :36 .
161 Tuhfat Al-Ahwadhi 5 :579 and An-Nasal 1 :85 .
109
Surah 5. Al-Ma'idah (6) (Part-6)
that Ibn ‘Abbas said, “We were with the Prophet jg when he
went to answer the call of nature and when he came back, he
was brought some food. He was asked, ‘O Messenger of Allah!
Do you want to perform Wudu?’ He said,
Jb.il
Am I about to pray so that I have to make
Wudu'y ” [l1
The Intention and Mentioning Allah's Name for Wudu >
Allah said;
ithen wash your faces...}
The obligation for the intention before Wudu’ is proven by
this Ayah ;
iWheti you stand (intend) to offer the Salah then wash your
faces...}
This is because it is just like the Arabs saying; “When you
see the leader, then stand.” Meaning stand for him.
And the Two Sahihs recorded the Hadith,
« Actions are judged by their intentions, and each person will
earn what he intended J 121
It is also recommended before washing the face that one
mentions Allah’s Name for the Wudu’. A Hadith that was
narrated by several Companions states that the Prophet m
*said,
<3)1 jU.1 Ji: p i»
«There is no Wudu' for he who does not mention Allah's Name
over if .» 13 '
w Muslim 1 :283 .
121 Fath Al-Bari 1:15, Muslim 3 : 1515 .
131 Abu Dawud 1 :75.
110
Tafsir lbn Kathir
It is also recommended that one washes his hands before he
puts his hands in the vessel of water, especially after one
wakes up from sleep, for the Two Sahlhs recorded that Abu
Hurayrah said that the Messenger of Allah jg said,
jti vlbl : IfL— >u ji Jl* ^ ay ly! JailLU lit®
“ // one of you wakes up from his sleep, let him not put his
hand in the pot until he washes it thrice, for one of you does
not know where his hand spent the night J [1 '
The face according to the scholars of Fiqh starts where the
hair line on the head starts, regardless of one’s lack or
abundance of hair, until the end of the cheeks and chin, and
from ear to ear.
Passing the Fingers through the Beard While Performing
Wudu’
•
Imam Ahmad recorded that Abu Wa’il said, “I saw TJthman
when he was performing Wudu’... When he washed his face,
he passed his fingers through his beard three times. He said,
1 saw the Messenger of Allah do what you saw me doing.’”* 2 *
At-Tirmidhi and lbn Majah 131 also recorded this Hadith. At-
Tirmidhi said “Hasan Sahih.” while Al-Bukhari graded it Hasan.
How to Perform Wudu’
Imam Ahmad recorded that lbn ‘Abbas once performed
Wudu’ and took a handful of water and rinsed his mouth and
nose with it. He took another handful of water and joined both
hands and washed his face. He took another handful of water
and washed his right hand, and another handful and washed
his left hand with it. He next wiped his head. Next, he took a
handful of water and sprinkled it on his right foot and washed
it and took another handful of water and washed his left foot.
When he finished, he said, “This is how I saw the Messenger
of Allah (performing Wudu)."^ Al-Bukhari also recorded
*** Fath Al-Bari 1 :316, Muslim 1 :233.
* 2 * JdmV Al-Masanid was-Sunan 17 :197.
131 Tuhfat Al-Ahwadhi 1 : 133 and lbn Majah 1 :148.
141 Ahmad 1 :268 .
it. 1 * 1 Allah said,
i$ffS Jl
iand your hands (forearms) up to (Ila) the elbows...}
meaning, including the elbows. Allah said in another Ayah
[using ila],
its & of % %}
, 4 And devour not their substance to (Ila) your substance (by adding
or including it in your property) . Surely, this is a great sin.}
It is recommended that those who perform Wudu’ should
wash a part of the upper arm with the elbow. Al-Bukhari and
' Muslim recorded that Abu Hurayrah said that the Messenger
of Allah jgj said,
.JiidS jjj
“On the Day of Resurrection, my Ummah will be called "those
with the radiant appendages" because of the traces of Wudu'.
Therefore, whoever can increase the area of his radiance should
do so.» |21
Muslim recorded that Abu Hurayrah said, “I heard my
intimate friend (the Messenger ) saying,
“The radiance of the believer reaches the areas that the water of
(his) Wudu' reaches.»’^
Allah said next,
4Rub your heads.}
It is recorded in the Two Sahths that Malik bin ‘Amr bin
Yahya Al-Mazini said that his father said that a man said to
‘Abdullah bin Zayd bin ‘Asim, the grandfather of ‘Amr bin
Yahya and one of the Companions of the Messenger jg, “Can
you show me how the Messenger of Allah used to perform
m Fath Al-Bari 1 :290.
,21 Fath Al-Bari 1 :283, Muslim 1 :216.
131 Muslim 1 :219.
112
Tafsir Ibn Kathir
Wudu’?" ‘Abdullah bin Zayd said, “Yes.” He then asked for a
pot of water. He poured from it on his hands and washed them
twice, then he rinsed his mouth and washed his nose [with
water] thrice [by putting water in it and blowing it out]. He
washed his face thrice and after that he washed his forearms
up to the elbows twice. He then passed his wet hands over his
head from its front to its back and vice versa, beginning from
the front and taking them to the back of his head up to the
nape of the neck and then brought them to the front again
from where he had started. He next washed his feet.* 1 * A
similar description of the Wudu’ of the Messenger of Allah
was performed by ‘Ali in the Hadith by ‘Abdu Khayr.* 2 * Abu
Dawud recorded that Mu'awiyah and Al-Miqdad bin Ma'dikarib
narrated similar descriptions of the Wudu ' of the Messenger of
Allah jig.* 3 * These Hadiths indicate that it is necessary to wipe
the entire head.
‘Abdur-Razzaq recorded that Humran bin Aban said, “I saw
Uthman bin ‘Affan performing Wudu’, and he poured water
over his hands and washed them thrice, and then rinsed his
mouth and washed his nose [by putting water in it, and then
blowing it out]. Then he washed his face thrice, and then his
right forearm up to the elbows thrice, and washed the left
forearm thrice. Then he passed his wet hands over his head,
then he washed his right foot thrice, and next his left foot
thrice. After that TJthman said, 1 saw the Prophet jg
performing Wudu’ like this, and said,
0 If anyone performs Wudu' like that of mine and offers a two-
Rak'ah prayer during which he does not think of anything else ,
then his past sins will be forgiven .»’”* 41
Al-Bukhari* 5 * and Muslim* 6 ’ also recorded this Hadith in the
* l * Fath Al-B&ri 1 :347, Muslim 1 :210.
* 2 * Abu Dawud 1 :82 .
* 3 * Abu Dfiwud 1 :88-89 .
* 4 * Abdur Razzaq 1 :44 .
* 5 * FathAl-Bari 1 :311.
* 6 * Muslim 1 :205.
Surah 5 . Al-Ma'idah (6) ( Part-6 )
2 13
Two Sahihs. In his Sunan, Abu Dawud also recorded it from
TJthman, under the description of Wudu’, and in it, that he
wiped his head one time. 11 *
The Necessity of Washing the Feet
Allah said,
iattd your feet up to ankles.}
Ibn Abi Hatim recorded that Ibn ‘Abbas stated that the Ayah
refers to washing (the feet). 12 * ‘Abdullah bin Mas*ud, TJrwah,
‘Ata’, ‘Ikrimah, Al-Hasan, Mujahid, Ibrahim, Ad-Dahhak, As-
Suddi, Muqatil bin Hayyan, Az-Zuhri and Ibrahim At-Taymi
said similarly . 131 This clearly indicates the necessity of washing
the feet, just as the Salaf have said, and not only wiping over
the top of the bare foot.
The Hadiths that Indicate the Necessity of Washing the
Feet
We mentioned the Hadiths by the two Leaders of the
Faithful, ‘Uthman and ‘Ali, and also by Ibn ‘Abbas, Mu'awiyah,
‘Abdullah bin Zayd bin ‘Asim and Al-Miqdad bin Ma'dlkarib,
that the Messenger of Allah jgg washed his feet for Wudu’,
either once, twice or thrice.
It is recorded in the Two Sahihs that ‘Abdullah bin ‘Amr
said, “The Messenger of Allah jg was once late during a trip we
were taking, and he caught up with us when the time
remaining for the ‘Asr prayer was short. We were still
performing Wudu’ (in a rush) and we were wiping our feet. He
shouted at the top of his voice,
« Perform Wudu’ thoroughly. Save your heels from the
Fire, i” 141
The same narration was also collected in the Two Sahihs
111 Abu Dawud 1:80,82.
121 At-Tabari 10:55.
131 At-Tabari 10:54-57.
141 Fath Al-Bari 1 :319, Muslim 1 :214.
114
Tafsir Ibn Kathtr
from Abu Hurayrah .' 11 Muslim recorded that ‘A’ishah said that
the Prophet said,
ilrf Ji-J
“ Perform Wudii' thoroughly. Save your heels from the FireM 21
‘Abdullah bin Al-Harith bin Jaz’ said that he heard the
Messenger of Allah jfi saying,
‘jtJl v-jUpSU Jj
11 Save your heels and the bottom of the feet from the FireJ
It was recorded by Al-Bayhaqi and Al-Hakim, and this chain
is Sahih. [3 l
Muslim recorded that Umar bin Al-Khattab said that a man
once performed Wudu’ and left a dry spot the size of a
fingernail on his foot. The Prophet saw that and he said to
him,
“Go back and perform proper Wudu '.»* 4 '
Al-Hafiz Abu Bakr Al-Bayhaqi also recorded that Anas bin
Malik said that a main came to the Prophet $$„ after he
performed Wudu’ and left a dry spot the size of a fingernail on
his foot. The Messenger of Allah said to him,
“d
«Go back and perform proper Wudu ' .» 151
Imam Ahmad recorded that some of the wives of the
Prophet 5i§ said that the Prophet saw Si a man praying, but
noticed a dry spot on his foot, the size of a Dirham. The
Messenger of Allah Si ordered that man to perform Wudu’
again. ^ This Hadith was also collected by Abu Dawud from
Baqiyyah, who added in his narration, “And (the Prophet
111 Fath Al-Bari 1 :321 , Muslim 1 :215.
t 2 * Muslim 1 :213.
131 Al-Bayhaqi 1 :70 and Al-Hakim in Al-Mustadrak 1 :162.
141 Muslim 1 :215.
151 Al-Bayhaqi 1 :70.
161 Ahmad 3:424.
Surah 5. Al-Ma'idah (6) ( Part-6 )
115
ordered him) to repeat the prayer .” 1 11 This Hadith has a strong,
reasonably good chain of narrators. Allah knows best.
The Necessity of Washing Between the Fingers
In the Hadith that Humran narrated, ‘Uthman washed
between his fingers when he was describing the Wudu’ of the
Prophet sg.' 2 ' The collectors of the Sunan recorded that Laqlt
bin Sabrah said, “I said, ‘O Messenger of Allah! Tell me about
Wudu’.’ The Messenger % replied,
« Perform Wudu' thoroughly, wash betweetx the fingers and
exaggerate in rinsing your nose, unless you are fasting y^
Wiping Over the Khuff s' 4 ' is an Established Sunnah
Imam Ahmad bin Hanbal recorded that Aws bin Abi Aws
said, “I saw the Messenger of Allah perform Wudu’ and wipe
over his Khuffs. He then stood up for prayer.” 15 ' Abu Dawud
recorded this Hadith by Aws bin Abi Aws, who said in this
narration, “I saw the Messenger of Allah jg, after he answered
the call of nature, perform Wudu’ and wipe over his Khuffs and
feet .” 161
Imam Ahmad recorded that Jarir bin ‘Abdullah Al-Bajali
said, “I embraced Islam after Surat Al-Ma’idah was revealed
and I saw the Messenger of Allah wipe after I became
Muslim.” 17 ' It is recorded in the Two Sahths that Hammam
said, “Jarir answered the call of nature and then performed
Wudu’ and wiped over his Khuffs. He was asked, “Do you do
this?’ He said, Yes. I saw the Messenger of Allah jg, after he
answered the call of nature, perform Wudu’ and wipe on his
Khuffs.’” Al-A‘mash commented that Ibrahim said, “They liked
111 Abu Dawud 1 : 12 1 .
' 2 ' Majma' Az-Zawa’id 1 :235.
' 3| Abu Dawud 1:99, Tuhfat Al-Ahwadhi 1:149, An-Nasal 1:79, Ibn
Majah 1 :142.
' 4 ' Leather socks .
' 5 ' Ahmad 4 :8 .
* 6 ' Abu Dawud 1:113.
171 Ahmad 4 :363 .
116
Tafsir Ibn Kathir
this Hadith because Jarir embraced Islam after Surat Al-
M&’idah was revealed .” 111 This is the wording collected by
Muslim. The subject of the Messenger of Allah jg wiping over
his Khujfs, instead of washing the feet, if he had worn his
Khuffs while having Wudu’, reaches the Mutawatir grade of
narration, and they describe this practice by his words and
actions.
Performing Tayammum with Clean earth When There is
no Water and When One is 111
Allah said,
j ') j^Uii jJ j\ fff* jl ^}
\f - ill
if you are ill or on a journey or any of you comes from
the GhaTt (toilet), or you have touched women ™ and you find
no water, then perform Tayammum with clean earth and rub
therewith your faces and hands.}
We discussed all of this in Surat An-Nisa’, and thus we do
not need to repeat it here. We also mentioned the reason
behind revealing this Ayah. Yet, Al-Bukhari mentioned an
honorable Hadith here specifically about the Tafsir of this
noble Ayah. He recorded that ‘A’ishah said, “Upon returning to
Al-Madlnah, a necklace of mine was broken (and lost) in Al-
Bayda’ area. Allah’s Messenger sg stayed there and went to
sleep with his head on my lap. Abu Bakr (‘A’ishah’s father)
came and hit me on my flank with his hand saying. You have
detained the people because of a necklace?’ So I wished I were
dead because (I could not move) the Messenger was jg sleeping
on my lap and because of the pain Abu Bakr caused me.
Allah’s Messenger sg got up when dawn broke and there was
no water. So Allah revealed,
/ 11 » A * •_! „ , /|J V
40 you who believe! When you stand (intend) to offer As-Saldh
(the prayer), then wash your faces}
1,1 Fath Al-Bari 1 :589, Muslim 1 :228.
121 See Surat An-Nisa’, no .43 for an explanation of touched women’
Surah 5. Al-Md'idah (6) ( Part-6 )
217
until the end of the Ayah. Usayd bin Al-Hudayr said, ‘O the
family of Abu Bakr! Allah has blessed the people because of
you. Therefore, you are only a blessing for the people.”*' 1
Allah said,
i&Z 6i ilf bjt &
4 Allah does not want to place you in difficulty,}
This is why He made things easy and lenient for you. This is
why He allowed you to use Tayammum when you are ill and
when you do not find water, to make things comfortable for
you and as mercy for you. Allah made Tayammum in place of
Wudu’, and Allah made it the same as ablution with water for
the one who it is legitimate for, except for certain things, as we
mentioned before. For example; Tayammum only involves one
strike with the hand on the sand and wiping the face and
hands. Allah said,
ibut He wants to purify you, and to complete His favor on you
that you may be thankful.}
for His bounties on you, such as His easy, kind, merciful,
comfortable and lenient legislation.
Supplicating to Allah after Wudu*
The Sunnah encourages supplicating to Allah after Wudu’
and states that those who do so are among those who seek to
purify themselves, as the Ayah above states. Imam Ahmad,
Muslim and the collectors of Sunan narrated that TJqbah bin
‘Amir said, “We were on watch, guarding camels, and when my
turn to guard came, I took the camels back at night. I found
that the Messenger of Allah ag was giving a speech to the
people. I heard these words from that speech:
Ui ULfelp y \0tyij y~>\i j» j— » y li*
uAny Muslim zoho performs Wudu' properly, then stands up
and prays a two Rak'ah prayer with full attention in his heart
*'* Fath Al-Bari 8:121.
118
Tafsir Ibn Kathir
and face 111 , will earn Paradise .»
I said. What a good statement this is!’ A person who was
close by said, The statement he said before it is even better.’
When I looked, I found that it was Umar, who said, 1 saw
that you just came. The Prophet said,
<iil 7J i5j 7 jl : JjZ
*»Li J>-X liljUiJl J Vj i «J oJL* jf j
11 When any of you performs Wudu' properly and says, 7 bear
witness that there is no deity worthy of worship except Allah
and that Muhammad is His servant and Messenger', the eight
doors of Paradise will be opened for him so that he can enter
from any door he wishes . »”
This is the wording collected by Muslim. 12 *
The Virtue of Wild*’
Malik recorded that Abu Hurayrah said that the Messenger
of Allah said,
M i y** 1- Ji if/* ‘4=33 j f AliJt 1*1®
j* *4 It W M £ jf .uil £ l£Jl
fS I.UJI Jot yif\ jl jUJl £« oljb
yt liij J** j>A j! »UJl »4>-j l
iWhen the Muslim or the believing servant performs Wudu'
and washes his face, every sin that he looked at with his eyes
will depart from his face with the water, or with the last drop of
water. When he washes his Iwnds, every sin that his hands
committed will depart from his hands with the water, or with
tire last drop of water. When he washes his fret, every sin to
which his fret took him will depart with the water, or with the
last drop of water. Until, he ends up sinless. ^ Muslim also
recorded it.* 4 *
*** According to An-Nawawi; “Submission of the limbs and humility of
the heart.”
* 2 ’ Ahmad 4:153, Muslim: 1:209, Abu Dawud 1:118, An-Nasal
1 :92, Ibn Majah 1 :159.
■ 3| Al-Muwatta’ 1 :32 .
* 4 * Muslim 1 :2 15 .
Surah 5. Al-Ma'idah (7-11) (Part-6)
119
Muslim recorded
that Abu Malik Al-
Ash'ari said that the
Messenger of Allah $$
said,
ijLL/ijl ’jLl JJ « L )U
u Sui ’fs\ 4i i j jii oUJi}
fjiJO j5
o J-^aJ I j v i \--a j j * <U>-
. f * - 4 >. > # ^ ,
jl wJU
^Purity is half of faith
and Al-Hamdu Lillah
(all the thanks are due to
Allah) fills the Mizdn
(the Scale). And Subhdn
Allah and Allahu Akbar
(all praise is due to
Allah, and Allah is the
Most Great) fills what is between the heaven and earth. As-Sawm (the
fast) is a Junnah (a shield), Sabr (patience) is a light, Sadaqah (charity)
is evidence (of faith) and the Qur’an is proof for, or against you. Every
person goes out in the morning and ends up selling hitnself, he either
frees his soul or destroys
Muslim recorded that Ibn TJmar said that the Messenger of
Allah jg said,
* 'tj Ift Jill J isi
* Allah does not accept charity from one who commits
Ghulul, 121 or prayer without purity .» |31
111 Muslim 1:203.
I 2 * Ghulul means to behave treacherously. Here it is about stealing
from the goods taken during war.
* 3 * Muslim 1:204.
120
Tafsir Ibn Kathir
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<7. A>u/ remember Allah's favor to you and His covenant with
which He bound you when you said: "We hear and we obey."
And have Taqwa of Allah. Verily, Allah is All-Knower of that
which is in the breasts .}
<8. O you who believe! Stand out firmly for Allah as just
witnesses ; and let not the enmity and hatred of others make you
avoid justice. Be just, that is nearer to Taqwa; and have Taqwa
of Allah. Verily, Allah is Well-Acquainted with what you do
i9. Allah has promised those who believe and do deeds of
righteousness, that for them there is forgiveness and a great
reward (i.e. Paradise).}
110. And they who disbelieve and deny Our Ay at are those
who will be the dwellers of the Hell-fire.}
111. O you who believe! Remember the favor of Allah unto you
xohen some people desired (made a plan) to stretch out their
hands against you, but (Allah) held back their hands from you.
So have Taqwa of Allah. And in Alldlt let the believers put their
trust.}
Reminding the Believers of the Bounty of the Message
and Islam
Allah reminds His believing servants of His bounty by
legislating this glorious religion and sending them this
honorable Messenger. He also reminds them of the covenant
and pledges that He took from them to follow the Messenger
support and aid him, implement his Law and convey it on
his behalf, while accepting it themselves. Allah said.
Surah 5. Al-Ma'idah (7 - 11) ( Part-6 )
121
4And remember Allah’s favor upon you and His covenant with
which He bound you when you said, “We hear and we obey
This is the pledge that they used to give to the Messenger of
Allah when they embraced Islam. They used to say, “We gave
our pledge of obedience to the Messenger of Allah jfe to hear
and obey, in times when we are active and otherwise, even if we
were passed on for rights, and not to dispute leadership with
its rightful people.” Allah also said,
& !*& X V4 v #
4 :
4And what is the matter with you that you believe not in
Allah! Wltile the Messenger invites you to believe in your Lord;
and He has indeed taken your covenant, if you are real
believers.}
It was also said that this Ayah (5:7) reminds the Jews of the
pledges and promises Allah took from them to follow
Muhammad sg and adhere to his Law, as ‘Ali bin Abi Talhah
reported that Ibn ‘Abbas stated.
Allah then said,
4'ii i
4And have Taqiva of Allah.}
in all times and situations. Allah says that He knows the
secrets and thoughts that the hearts conceal,
ijuid ££ if 5^
4 Verily, Allah is All-Knower of the secrets of (your) breasts.}
The Necessity of Observing Justice
Allah said,
4A !£*•
40 you who believe! Stand out firmly for Allah...}
meaning, in truth for the sake of Allah, not for the sake of
people or for fame,
122
Tafsir Ibn Kathir
4
4^5 /wsf witnesses} observing justice and not transgression. It
is recorded in the Two Sahihs that An-Nu'man bin Bashir said,
“My father gave me a gift, but ‘Amrah bint Rawahah, my
mother, said that she would not agree to it unless he made
Allah’s Messenger ^ as a witness to it. So, my father went to
Allah’s Messenger jg to ask him to be a witness to his giving
me the gift. Allah’s Messenger sg asked,
oJU; dJj jsU
«' Have you given the like of it to everyone of your offspring ?'»
He replied in the negative. Allah’s Messenger jg said,
i jJjlc-Ij iui i^au
vHave Taqwd of Allah and treat your children equally. »
And said;
'Syr 'Ji -4-ii V J|*
«/ shall not be witness to injustice .»
My father then returned and took back his gift.” 1 11
Allah said;
4Lta-“ jjc oi&CS "^ j }
iand let not the enmity and hatred of others make you avoid
justice.}
The Ayah commands: Do not be carried away by your hatred
for some people to avoid observing justice with them. Rather,
be just with every one, whether a friend or an enemy. This is
why Allah said,
iBe just: tlmt is nearer to Taqwd} this is better than if you
abandon justice in this case.
Although Allah said that observing justice is ‘nearer to
Taqwa’, there is not any other course of action to take,
therefore ‘nearer’ here means *is’. Allah said in another Ayah,
11 1 Fath Al-Bari 5 :250 , Muslim 3 : 1242 .
Surah 5. Al-Ma'idah (7 - 11) (Part-6)
123
2 }
iThe dwellers of Paradise will, on that Day, have the best
abode, and have the fairer of places for repose . i
Some of the female Companions said to “Umar, “You are
more rough and crude than the Messenger of Allah jg,”
meaning, you are rough, not that the Prophet jg is rough at all.
Allah said next,
'if Si 'if !#(;)>
iand have Taqiua of Allah. Verily, Allah is Well-Acquainted
with what you do.$
and consequently, He will reward or punish you according to
your actions, whether good or evil. Hence Allah’s statement
afterwards,
iAllah has promised those who believe and do deeds of
righteousness, that for them there is forgiveness £>
for their sins,
iand a great reward which is Paradise, that is part of Allah’s
mercy for His servants. They will not earn Paradise on account
of their good actions, but rather on account of His mercy and
favor, even though they will qualify to earn this mercy on
account of their good actions. Allah has made these actions the
cause and path that lead to His mercy, favor, pardon and
acceptance. Therefore, all this is from Allah Alone and all
thanks are due to Him.
Allah said next,
iAnd they who disbelieve and deny our Aydt are those who will
be the dwellers of the Hell- fire. i
This only demonstrates Allah’s perfect justice, wisdom and
judgment, He is never wrong, for He is the Most Wise, Most
Just and Most Able.
124
Tafsir Ibn Kathir
Among Allah's Favors is that He Prevented the
Disbelievers from Fighting the Muslims
Allah said,
\yttz ol r'J p ii ft ^
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- >"
40 you who believe! Remember the favor of Allah unto you
when some people desired (made a plan) to stretch out their
hands against you, but (Allah) withheld their hands from you
‘Abdur-Razzaq recorded that Jabir said, “The Prophet is once
stayed at an area and the people spread out seeking shade
under various trees. The Prophet jg hung his weapon on a tree,
and a bedouin man came and took possession of the Prophet’s
weapon and held it aloft. He came towards the Prophet jg and
said, Who can protect you from me?’ He replied, ‘Allah, the
Exalted, Most Honored.’ The bedouin man repeated his
question twice or thrice, each time the Prophet answering
him by saying, ‘Allah.’ The bedouin man then lowered the
sword, and the Prophet jg called his Companions and told
them what had happened while the bedouin was sitting next to
him, for the Prophet jg did not punish him.’ Ma'mar said that
Qatadah used to mention that some Arabs wanted to have the
Prophet sg| killed, so they sent that bedouin. Qatadah would
then mention this Ayah,
4£>ft ph <5 $ p h JMS ft SSSi
<(Remember the favor of Allah unto you when some people
desired (made a plan) to stretch out their hands against
you...} 111
The story of this bedouin man, whose name is Ghawrath bin
Al-Harith, is mentioned in the Sahib. 121
Muhammad bin Ishaq bin Yasar, Mujahid and ‘Ikrimah said
that this Ayah was revealed about Bani An-Nadir, who plotted
to drop a stone on the head of the Messenger sg when he
came to them for help to pay the blood money of two persons
‘Abdur-Razzfiq 1 :185.
* 2 * Al-Bukhari nos: 4135, 4136, 4139.
Surah 5. Al-Ma'idah (12 - 14) (Part-6)
125
whom Muslims
killed. 1 11 The Jews left
the execution of this
plot to ‘Amr bin
Jihash bin Ka‘b and
ordered him to throw
a stone on the
Prophet from
above, when he came
to them and sat under
the wall. Allah told
His Prophet 53 about
their plot, and he
went back to Al-
Madinah and his
Companions followed
him later on. Allah
sent down this Ayah
concerning this
matter. Allah’s
statement,
iAnd in Allah let the
believers put their trust.}
and those who do so,
then Allah shall suffice for them and shall protect them from
the evil plots of the people. Thereafter, Allah commanded His
Messenger to expel Bani An-Nadlr, and he laid siege to their
area and forced them to evacuate Al-Madinah.
Jes; i j i&i c>: ^
p&z 14 j[ 5St
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^ The Prophet $g had a treaty with the Jews to help him pay the
Diyah , when warranted.
126
Tafsir Ibn Kathir
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<22. Indeed, Allah took the covenant from the Children of Israel
(Jeios), and We appointed twelve leaders among them. And
Allah said : "I am with you if you perform the Saldh and give
the Zakdh and believe in My Messengers; honor and assist
them, and lend to Allah a good loan, verily, I will remit your
sins and admit you to Gardens under which rivers flow (in
Paradise). But if any of you after this, disbelieved, he has
indeed gone astray from the straight way.”}
il3. So, because of their breach of their covenant, We cursed
them and made their hearts grow hard. They changed the words
from their (right) places and luwe abandoned a good part of the
Message that was sent to them. And you will not cease to
discover deceit in them, except a few of them. But forgive them
and overlook (their misdeeds). Verily, Allah loves the doers of
good.}
414. And from those who call themselves Christians, We took
their covenant, but they have abandoned a good part of the
Message that was sent to them. So We planted amongst them
enmity and hatred till the Day of Resurrection; and Allah will
inform them of what they used to do.}
Cursing the People of the Book for Breaking the
Covenant
Allah commanded His believing servants to fullfil the
promises and pledges that He took from them and which they
gave His servant and Messenger, Muhammad, peace be upon
him. Allah also commanded them to stand for the truth and
give correct testimony. He also reminded them of the obvious
and subtle favors of the truth and guidance that He granted
them. Next, Allah informed them of the pledges and promises
that He took from the People of the Book, who were before
them, the Jews and Christians. When they broke these
promises and covenants, Allah cursed them as a consequence
127
Surah 5. Al-Ma'idah (12 - 14) ( Part-6 )
and expelled them from His grace and mercy. He also sealed
their hearts from receiving guidance and the religion of truth,
beneficial knowledge and righteous actions. Allah said,
&j}
4 Indeed Allah took the covenant from the Children of Israel and
We appointed twelve leaders among them.}
These twelve people were leaders who gave the pledge to
Allah to listen and obey Allah, His Messenger and His Book on
behalf of their tribes. Muhammad bin Ishaq and Ibn ‘Abbas
said that this occurred when Musa went to fight the mighty
enemy (in Palestine), and Allah commanded him to choose a
leader from every tribe . 1 11
The Leaders of Ansar on the Night of ‘Aqabah
Likewise, when the Messenger of Allah 3 H took the pledge
from the Ansar in the ‘Aqabah area, there were twelve leaders
from the Ansar. There were three men from the tribe of Aws:
Usayd bin Al-Hudayr, Sa‘d bin Khaythamah and Rifa'ah bin
‘Abdul-Mundhir, or Abu Al-Haytham bin At-Tayhan. There were
nine people from the tribe of Khazraj: Abu Umamah As ‘ad bin
Zurarah, Sa‘d bin Ar-RabT, ‘Abdullah bin Rawahah, RafT bin
Malik bin Al-‘Ajlan, Al-Bara’ bin Ma'rur, TJbadah bin As-Samit,
Sa'd bin ‘Ubadah, ‘Abdullah bin ‘Amr bin Haram and Al-
Mundhir bin Umar bin Khunays. Ka*b bin Malik mentioned
these men in his poem, as recorded by Ibn Ishaq. 12 * On that
night, these men were the leaders or representatives of their
tribes by the command of the Prophet They gave the pledge
and promise of allegiance and obedience to the Prophet 3*6 on
behalf of their people. Allah said,
$And Allah said, "I am with you...} with My protection,
support and aid,
hg}
iif you perform the Salah and give the Zakdh and believe in My
[1 * At-Tabari 10:113.
,2i Ibn Hisham 2:86-87.
128
Tafsir Ibn Kathir
Messengers ;}
concerning what they bring you of the revelation,
ihonor and assist them...} and support them on the truth,
iand lend to Allah a good loan...} by spending in His cause,
seeking to please Him.
iverily, I will remit your sins} and errors, I will erase them,
cover them, and will not punish you for them,
ut £&}$&}
iand admit you to Gardens under which rivers flow (in
Paradise).}
thus, protecting you from what you fear and granting you
what you seek.
Breaking the Covenant
Allah said.
iBut if any of you after this, disbelieved, he has indeed gone
astray from the straight way.}
Therefore, those who break this covenant, even though they
pledged and vowed to keep it, yet, they broke it and denied it
ever existed, they have avoided the clear path and deviated
from the path of guidance to the path of misguidance. Allah
then mentioned the punishment that befell those who broke
His covenant and the pledge they gave Him,
iSo because of their breach of their covenant, We cursed
them...}
Allah states, because of their breaking the promise that We
took from them, We cursed them, deviated them away from
the truth, and expelled them from guidance,
Surah 5. Al-Ma'idah (12 - 14) ( Part-6 )
129
4
iand made their hearts grow hard...} and they do not heed any
word of advice that they hear, because of the hardness of their
hearts.
&&
iThex/ change the words from their (right) places...}
Since their comprehension became corrupt, they behaved
treacherously with Allah’s Ayat, altering His Book from its
apparent meanings which He sent down, and distorting its
indications. They attributed to Allah what He did not say, and
we seek refuge with Allah from such behavior.
44i LuCi X
iand have abandoned a good part of the Message that zoas sent
to them.}
by not implementing it and by ignoring it. Allah said next,
4£i £ >$> J0
iAnd you will not cease to discover deceit in them,}
such as their plots and treachery against you, O Muhammad,
and your Companions. Mujahid said that this Ayah refers to
their plot to kill the Messenger of Allah
iBut forgive them, and overlook (their misdeeds).}
This, indeed, is the ultimate victory and triumph. Some of
the Salaf said, “You would never treat those who disobey Allah
with you better than obeying Allah with them.” This way, their
hearts will gather around the truth and Allah might lead them
to the right guidance. This is why Allah said,
4 Verily, Allah loves the doers of good.}
Therefore, forgive those who err against you. Qatadah said
that this Ayah was abrogated with Allah’s statement,
jfyf\ X ait Xf—’y. y
(11 At-Jabari 10:131.
230
Tafsir Ibn Kathir
iFight against those who believe not in Allah, nor in the Last
Day ^. |l1
The Christians Also Broke their Covenant with Allah
and the Repercussion of this Behavior
Allah said,
aL. ik£S
iAnd from those who call themselves Christians, We took their
covenant, $
Meaning: ‘From those who call themselves Christians and
followers of Isa, son of Maryam, while in fact they are not as
they claim. We took from them the covenant and pledges that
they would follow the Prophet jg, aid him, honor him and
follow his footsteps.’ And that they would believe in every
Prophet whom Allah sends to the people of the earth. They
imitated the Jews and broke the promises and the pledges. This
is why Allah said,
ibut they have abandoned a good part of the Message that was
sent to them. So We planted amongst them enmity and hatred
till the Day of Resurrection
Meaning: “We planted enmity and hatred between them, and
they will remain like this until the Day of Resurrection.’
Indeed, the numerous Christian sects have always been
enemies and adversaries of each other, accusing each other of
heresy and cursing each other. Each sect among them
excommunicates the other sects and does not allow them
entrance to their places of worship. The Monarchist sect
accuses the Jacobite sect of heresy, and such is the case with
the Nestorians and the Arians. Each sect among them will
continue to accuse the other of disbelief and heresy in this life
and on the Day when the Witnesses will come forth. Allah
then said,
t s'
111 At-Tabari 10:134.
m
Siirah 5. Al-Ma'idah (15 - 16) ( Part-6 )
iand Allah ivill inform them of zuhat they used to do. $
warning and threatening the Christians because of their lies
against Allah and His Messenger and their false claims about
Allah, hallowed be He above what they say about Him. The
Christians attribute a companion and a son to Allah, while He
is the One and Only, the All-Sufficient, Who neither begets nor
was He begotten, and there is none like unto Him.
p dyi; -p-K Sj if Jdif
V— J*
>gdlal> Si lSJ-«
4 H-u xJj S jy-if
415. O People of the Scripture! Noiv has come to you Our
Messenger explaining to you much of that which you used to
hide from the Scripture and passing over much. Indeed, there
has come to you from Allah a light and a plain Book.)
416. Wherewith Allah guides all those who seek His Pleasure to
ways of peace, and He brings them out of darkness by His
permission unto light and guides them to a straight path.)
Explaining the Truth Through the Messenger and the
Qur'an
Allah states that He sent His Messenger Muhammad jg with
the guidance and the religion of truth to all the people of the
earth, the Arabs and non-Arabs, lettered and unlettered. Allah
also states that He sent Muhammad sg with clear evidences
and the distinction between truth and falsehood. Allah said,
P& ’R Si
40 People of the Scripture! Now has come to you Our
Messenger explaining to you much of that which you used to
hide from the Scripture and passing over much.)
So the Prophet explained where they altered, distorted,
changed and lied about Allah. He also ignored much of what
they changed, since it would not bring about any benefit if it
was explained. In his Mustadrak, Al-Hakim recorded that Ibn
132
Tafsir Ibn Kathir
C iai
-- , >. :' "s ~ ■i - »v $'>'■'>' i-
IJj -A*> (►*?
U>jV ^yX licr-
fcW I j.
il ^*<ji JlS il j ^ ^jS *,]ji
‘Abbas said, “He who
disbelieves in stoning
(the adulterer to
death) will have
inadvertently
disbelieved in the
Qur’an, for Allah said,
Jj if &&>}
p vlg d^; P-H
Oi
40 People of the
Scripture! Now has come
to you Our Messenger
explaining to you much
of that zohich you used
to hide from the
Scripture}
and stoning was
among the things that
they used to hide.”* 1 *
Al-Hakim said, “Its
chain is Sahih, and
they did not record it.”
Allah next mentions the Glorious Qur’an that He sent down
to His honorable Prophet 2g,
$J jy y& •&}
. >•-* .> >
4?'
4 Indeed , there has come to you from Allah a light and a plain
Book. Wherewith Allah guides all those who seek His pleasure
to ways of peace.}
meaning, ways of safety and righteousness,
till **i% iP dS\ Oi |4v*VJ^
111 Al-Hfikim 4:359.
133
Surah 5. Al-Ma'idah (17 - 18) ( Part-6 )
iand He brings them out of darkness by His permission unto
light and guides them to a straight path.}
He thus saves them from destruction and explains to them
the best, most clear path. Therefore, He protects them from
what they fear, and brings about the best of what they long
for, all the while ridding them of misguidance and directing
them to the best, most righteous state of being.
$ Oi 0*3 js 'fzis Q g ji $ lc*i}
4>i,j ULjr ^ O-J t&J of j'jf
u & L& Cj cfcjVfj -iii
^ F
A < A J f I . I ^ ^ X . aft !•/’ - ><• > V a I J / /
4
417. Surely, in disbelief are they who say that Allah is the
Messiah, son of Maryam. Say: "Who then has the least power
against Allah, if He were to destroy the Messiah, son of
Maryam, his mother, and all those who are on the earth
together?” And to Allah belongs the dominion of the heavens
and the earth, and all that is between them. He creates what He
wills. And Allah is able to do all things .}
418. And the ]ews and the Christians say: "We are the
children of Allah and His loved ones." Say: "Why then does
He punish you far your sins?" Nay, you are but human beings
of those He has created, He forgives whom He wills and He
punishes whom He wills. And to Allah belongs the dominion of
the heavens and the earth and all that is between them ; and to
Him is the return (of all).}
The Polytheism and Disbelief of the Christians
Allah states that the Christians are disbelievers because of
their claim that ‘Isa, son of Maryam, one of Allah's servants
and creatures, is Allah. Allah is holier than what they
attribute to Him. Allah then reminds them of His perfect
ability over everything and that everything is under His
complete control and power,
234
Tafsir Ibn Kathir
m
's'*'
&
( ' g— -4' ol j'j! o£. 4if St ■ -j l)I; S*-^
4CL*r ofjl/' 4
4Say: "WTio then has the least power against Allah, if He were
to destroy the Messiah, son of Maryam, his mother, and all
those who are on the earth together ?"j>
Therefore, if Allah wills to do that, who would be able to stop
Him or prevent Him from doing it? Allah then said,
iAnd to Allah belongs the dominion of the heavens and the
earth, and all that is between them. He creates what He wills. $
All things in existence are Allah’s property and creation and
He is able to do everything. He is never asked about what He
does with His power, domain, justice and greatness so this
refutes the Christian creed, may Allah’s continued curses be
upon them until the Day of Resurrection.
Refuting the People of the Book’s Claim that they are
Allah’s Children
Allah then refutes the Christians’ and Jews’ false claims and
lies,
iAnd the Jews and the Christians say, "We are the children of
Allah and His loved ones."}
They claim: “We are the followers of Allah’s Prophets, who
are His children, whom He takes care of. He also loves us.”
The People of the Book claim in their Book that Allah said to
His servant Israel, “You are my firstborn.” But they explained
this statement in an improper manner and altered its
meaning. Some of the People of the Book who later became
Muslims refuted this false statement saying, “This statement
only indicates honor and respect, as is common in their
speech at that time.” The Christians claim that Isa said to
them, “I will go back to my father and your father,” meaning,
my Lord and your Lord. It is a fact that the Christians did not
claim that they too are Allah’s sons as they claimed about ‘Isa.
Rather this statement by ‘Isa only meant to indicate a
135
Surah 5. Al-Ma'idah (18 - 19) (Part-6)
closeness with Allah. This is why when they said that they are
Allah’s children and loved ones, Allah refuted their claim,
4Say, "Why then does He punish you for your sins?"}
meaning, if you were truly as you claim, Allah’s children and
loved ones, then why did He prepare the Fire because of your
disbelief, lies and false claims?
4Nay, you are but human beings, of those He has created ,}
Allah states; you are just like the rest of the children of
Adam, and Allah is the Lord of all His creation,
4He forgives whom He wills and punishes whom He wills.}
Allah does what He wills, there is none who can escape His
judgement, and He is swift in reckoning.
4And to Allah belongs the dominion of the heavens and the
earth and all that is between them;}
Therefore, everything is Allah’s property and under His power
and control,
40
}and to Him is the return.}
In the end, the return will be to Allah and He will judge
between His servants as He will, and He is the Most Just Who
is never wrong in His judgment.
he £ bb** J jA?' oi Ja» ’(£} c£_
& $ & % te %£ ft- & ;i %
419. O People of the Scripture! Now has come to you Our
Messenger making (things) clear unto you, after a break in (the
series of) Messengers, lest you say: "There came to us no
bringer of glad tidings and no wamer." But now has come
unto you a bringer of glad tidings and a wamer. And Allah is
able to do all things.}
136
Tafsir Ibti Kathir
Allah is addressing the People of the Book - the Jews and
the Christians, saying that He has sent His Messenger
Muhammad sg to them, the Final Prophet, after whom there
will be no Prophet or Messenger. Rather, He is the Final
Messenger who came after a long time passed between him and
Isa, son of Maryam peace be upon them.
There is a difference of opinion about the length of time
between Isa and Muhammad jg. Abu ‘Uthman An-Nahdi and
Qatadah were reported to have said that this period was six
hundred years.* 1 * Al-Bukhari also recorded this opinion from
Salman Al-Farisi.* 2 * Qatadah said that this period was five
hundred and sixty years,* 31 while Ma'mar said that it is five
hundred and forty years.* 4 * Some said that this period is six
hundred and twenty years. There is no contradiction here if we
consider the fact that those who said that this period was six
hundred years were talking about solar years, while the second
refers to lunar years, since there is a difference of about three
years between every one hundred lunar and solar years. As in
Allah’s statement,
ill ; j i
4Attd they stayed in their Cave three hundred years, adding nine
meaning, nine more lunar years to substitute for the difference
between lunar and solar years, thus agreeing with the three
hundred years that the People of the Book knew about. We
should assert again that the time period we mentioned here
was between Isa, the last Prophet to the Children of Israel,
and Muhammad jg, the Last Prophet and Messenger among
the children of Adam. In the Sahlh collected by Al-Bukhari, Abu
Hurayrah said that the Messenger of Allah jg said,
Jw hf
«/, among all people, have the most right to the son of
Maryam, for there was no Prophet between Him and /.«* 5 *
m Al-Baghawi 2:23.
* 2 * Fath Al-B&ri 7 :324 .
* 3 * Al-Baghawi 2:23.
* 4 * ‘Abdur-Razzaq 1 :186.
* 5 * FathAl-B&ri 6:550.
Surah 5. Al-Md'idah (19) (Part-6.
137
This Hadith refutes the opinion of Al-Qudal and others, that
there was a Prophet after Isa called Khalid bin Sinan.
Allah sent Muhammad jg after a period of time during which
there was no Prophet, clear path, or unchanged religions. Idol
worshipping, fire worshipping and cross worshipping flourished
during this time. Therefore, the bounty of sending Muhammad
jjfe was the perfect bounty at a time when he was needed the
most. Evil had filled the earth by then, and tyranny and
ignorance had touched all the servants, except a few of those
who remained loyal to the true teachings of previous Prophets,
such as some Jewish rabbis, Christian priests and Sabian
monks.
Imam Ahmad recorded that lyad bin Himar Al-Mujashl said
that the Prophet jg gave a speech one day and said,
ji- ^Ij
5i J_)<l j*J t * ‘(*-$1 U (lie -
V*! p-fc'jt- p ^^jSfi ^f '}*> 2ii jj lUim.
j J ip cJ^lj i iwj ! ij li j i jji jZ*\ , uiiJ
‘ viJLaj J y~\ of f oj jJ tjUi&j LO li of^SJ i£l«Jl aJl-.wj V
.'i j-.' > , »;•, ;r, .
k -)_}->■ 1 l^S I . <Jub t o a^PJLl i I jaw 1
Li->- wa»!j i iiLL& JjaJ ^j&^pIj
J a uJL * jlLJJ- jS ! aL>J1 ( Ja1j iilL op 3jU-U»l
* * . • * • * ' ** > * * i » # * i 1 "*” r»ti # <> ^
ji-a ‘J Ifii V i5-d' ! <■'-!■>• jllll Jifj . [ JjLill] Jll*
J V j_£A)l ^tidlj vVt* V_j ^af O j w ~ . ; V — OJLt “ L*_J ^f
iiUf ^ ^uJ >3 vi ^ V) ^ V J433 VI oi ji}
a^UJl : ;.b-lii j - oikii jf j_>di - ilJUj
«My Lord has commanded me to teach you what you have no
knowledge of and of which He taught me this day, 'All the
wealth that I gave to My servants is permissible. I created all
My servants Hunafa (monotheists). But, the devils came to
them and deviated them from their religion, prohibited for them
138
Tafsir Ibn Kathir
what 1 allowed and commanded them to associate others with
Me [in worship], which I gave no permission for.' Then Allah
looked at the people of the earth and disliked them all, the Arabs
and non- Arabs among them, except a few from among the
Children of Israel. Allah said (to me), 7 only sent you to test
you and to test with you. I sent to you a Book that cannot be
washed by water (it is eternal), and you will read it while
asleep and while awake.’ Allah has also Commanded me to bum
(destroy) Quraysli. So I said, ‘O Lord ! They will smash my
head and leave it like a piece of bread.' He said, 7 will drive
them out as they drove you out, and when you invade them We
will help you. Spend on them (your companions) and We will
spend on you, send an army and We will smd five armies like
it (in its support). Fight with those who obey you, against those
who disobey you. And the inhabitants of Paradise are three: a
just, prosperous, and charitable ruler; A merciful man who has
a kind heart toward every relative and every Muslim; a
forgiving, poor man with dependants [who is charitable]. And
the inhabitants of the Fire are five: the weak one with no
religion ; those who follow after you not Jbr family reasons nor
wealth; and the treacherous who does not hide his treachery,
acting treacherous in even tlte most insignificant matters; and a
person who comes every morning and every evening, is
cheating your family or your wealth. '» And he mentioned the
stingy, or the liar, and the foulmouthed person.”* 1 *
Therefore, the Hadith states that Allah looked at the people
of the earth and disliked them all, both the Arabs and non-
Arabs among them, except a few among the Children of Israel,
or a few among the People of the Book as Muslim recorded.' 2 *
The religion was distorted and changed for the people of the
earth until Allah sent Muhammad jg, and Allah, thus, guided
the creatures and took them away from the darkness to the
light and placed them on a clear path and a glorious Law. Allah
said,
ifix % u ijjs
ilest you say, "There came unto us no bringer of glad tidings
* l * Ahmad 4 :162, and Muslim, as noted below.
* 2 * Muslim 4 :2197.
Surah 5. Al-Md'idah (20 - 26) (Part-6)
139
ixtsui^ " T es m
1 L$l»- li
*— ij Jli Qjy - _~ '-hjj ‘~-J
j U_iJj 3 jiU <_^
-* '-.» V £-■; •'> "I,; -• _ <r?
*Cw~tl tLA^O'rt-fl"!^' L-gJp JU QAfl .^>.'-4 i I
"its ^ <jj
1? ..J ^j\J i— jL*j\^3^
ill'. L* (^gX'-L'-J
iiU _^j owLaJ^iIjj
«^C-^ii3 ^AjjvdJaJI \3 j->- <iU , j_Jjll5lv_-2>&»o' l >*
f|> k , iilii 4-i-1ji S,£iij ,dl
-*> f. .'.:■{. > ^-' s' > s"
Ijlji
^ *— * Aj-L^ij tj U a* _^-»*
»*_J— '
and no wamer.
meaning, so that you,
who changed the true
religion, do not make
it an excuse and say,
“No Messenger came
to us bringing glad
tidings and warning
against evil.” There
has come to you a
bringer of good news
and a warner,
Muhammad m-
4i-ir* }lr 3^=> &
iAnd Allah is able to do
all things. $
Ibn Jarir said this
part of the Ayah
means, “I am able to
punish those who
disobey Me and to
reward those who
obey Me.” 11 '
*iyl 'J-y*
vjj P 1* fSS^Cj S'jti fS^i-j '2CA jli ij ',£■& ^11 *li
2 k S'jij Vj Jit jJi J— iJiJi iA 'j— 1
WyS &- IZ+L-li jl U]j bji Ijj j[ yii .V'O, ijUiUt ^jLjl
Jif C*jK ce oyi) jli ^.^SjU-'k li|i CJL i^£.^ie t^C.
4 #53 ^ ^ ^ :^£i» ^ Stfji ^ ytsr
t5~ii — sJljj Oil J~»i£ ijilj U (jj\ L«Ai- jS J) 0), ijq !'r’
^yji ^j-iu 'j o; JU
Jf O-b Ufj J ^ * b^fjl Lf>^ Jli
^:n' A^ijf
[II
At-Jabari 10:158.
140
Tafsir Ibn Kathir
420. And (remember) when Musa said to his people: "O my
people! Remember the favor of Allah to you: when He made
Prophets among you, made you kings and gave you what He
had not given to any other among the nations (AI-'Alamm) .”}
421. “O my people! Enter the Holy Land which Allah has
assigned to you and turn not back; for then you will be
returned as losers.”}
422. They said: "O Musa! In it are a people of great strength,
and we shall never enter it, till they leave it; when they leave,
then we will enter."}
423. Two men of those who feared (Allah and) on whom Allah
had bestowed His grace said: "Assault them through the gate;
for when you are in, victory will be yours. And put your trust
in Allah if you are believers indeed."}
42 4. They said: " O Musa! We shall never enter it as long as
they are there. So go, you and your Lord, and fight you tivo,
we are sitting right here.”}
425. He [Musa] said: "O my Lord! I have power only over
myself and my brother, so Ifruq us from the rebellious people!"}
42 6 . (Allah) said: "Therefore it is forbidden to them for forty
years; in distraction they will wander through the land. So do
not greive for the rebellious people."}
Musa Reminds His People of Allah’s Favors on Them;
The Jews Refuse to Enter the Holy Land
Allah states that His servant, Messenger, to whom He spoke
directly, Musa, the son of Imran, reminded his people that
among the favors Allah granted them, is that He will give them
all of the good of this life and the Hereafter, if they remain on
the righteous and straight path. Allah said,
4And (remember) when Musa said to his people: "O my
people! Remember the favor of Allah to you, when He made
Prophets among you,}
for whenever a Prophet died, another rose among them, from
the time of their father Ibrahim and thereafter.
There were many Prophets among the Children of Israel
Surah 5. Al-Ma'idah (20 - 26) ( Part-6 )
141
calling to Allah and warning against His torment, until Isa
was sent as the final Prophet from the Children of Israel. Allah
then sent down the revelation to the Final Prophet and
Messenger, Muhammad, the son of ‘Abdullah, from the
offspring of Ismail, the son of Ibrahim, peace be upon them.
Muhammad 3 S 5 is the most honorable Prophet of all times.
Allah said next,
imade you kings ^ ‘Abdur-Razzaq recorded that Ibn ‘Abbas
commented:
“Having a servant, a wife and a house.”' 1 * In his Mustadrak,
Al-Hakim recorded that Ibn ‘Abbas said, “A wife and a servant,
and,
Si CJ p e
iand gave you what He had not given to any other among the
nations (‘ Alamin ).$
means, during their time.”* 2 * Al-Hakim said, “Sahih. according
to the criteria of the Two Sahihs, but they did not collect it.”
Qatadah said, “They were the first people to take servants. ” |3 *
A Hadlth states,
l Aa jj O
oJHP
'■tf.rt Jt
kl
^ If*
hUjJiSa, din 2
«He among you who wakes up while healthy in body, safe in
his family and having the provision for that very day, is as if
the world and all that was in it were collected for /iim.n* 4 ’
Allah’s statement,
4Sv£«!' St 'S— 1 vjj p !■*
iand gave you what He had not given to any other among the
nations (Al-‘ Alamin)
means, during your time, as we stated. The Children of Israel
*'* ‘Abdur-Razzaq 1 :187.
121 Al-Hakim 2:312.
131 At-Tabari 10:163.
* 4 * Tuhfat Al-Ahwadhi 7:11.
142
Tafair Ibn Kathir
were the most honorable among the people of their time,
compared to the Greek, Copts and the rest of mankind. Allah
said in another Ayah,
uuijjl J* >> at s SiZrA XjA. '- : ?'*
i'4)
iAnd indeed We gave the Children of Israel the Scripture, and
the understanding of the Scripture and its laws, and the
Prophethood ; and provided them with good things, and
preferred them above the nations (Al-'Alamfn) >
Allah said,
Jli *41'* l*T" ^ 'jit* ^
pS^LU % pi*J $ £1 js X
$They said: "O Musa! Make for us a god as they have gods."
He said: "Verily, you are an ignorant people." [Musa added:]
"Verily, these people will be destroyed for that which they are
engaged in (idol worship)." And all that they are doing is in
vain. He said: "Shall I seek far you a god other than Allalt,
while He has given you superiority over the nations.")
Therefore, they were the best among the people of their time.
The Muslim Ummah is more respected and honored before
Allah, and has a more perfect legislative code and system of
life, it has the most honorable Prophet, the larger kingdom,
more provisions, wealth and children, a larger domain and
more lasting glory than the Children of Israel. Allah said,
iThus We have made you, a just (the best) nation, that you be
witnesses over mankind .)
We mentioned the Mutawatir Hadiths about the honor of this
Ummah and its status and honor with Allah, when we
explained Allah’s statement in Surah Al-'Imran (3),
C+jf* iil 'jf- pJ?)
4You are the best of peoples ever raised up far mankind...))
Allah states next that Musa encouraged the Children of
Surah 5. Al-Ma'idah (20 - 26) ( Part-6 )
243
Israel to perform Jihad and enter Jerusalem, which was under
their control during the time of their father Ya'qiib. Ya'qub
and his children later moved with his children and household
to Egypt during the time of Prophet Yusuf. His offspring
remained in Egypt until their exodus with Musa. They found a
mighty, strong people in Jerusalem who had previously taken
it over. Mfisa, Allah’s Messenger, ordered the Children of Israel
to enter Jerusalem and fight their enemy, and he promised
them victory and triumph over the mighty people .if they did
so. They declined, rebelled and defied his order and were
punished for forty years by being lost, wandering in the land
uncertain of where they should go. This was their punishment
for defying Allah’s command.
Allah said that Musa ordered them to enter the Holy Land,
iwhich Allah has assigned to you}
meaning, which Allah has promised to you by the words of
your father Isra’il, that it is the inheritance of those among
you who believe.
if- i>jy
iand turn not back} in flight from Jihad.
A. ' i tf if f > > •
i“ ...for then you will be returned as losers." They said, "O
Musa! In it are a people of great strength, and we shall never
enter it, till they leave it; when they leave, then we will
enter."}
Their excuse was this, in this very town you commanded us
to enter and fight its people, there is a mighty, strong, vicious
people who have tremendous physique and physical ability. We
are unable to stand against these people or fight them.
Therefore, they said, we are incapable of entering this city as
long as they are still in it, but if they leave it, we will enter it.
Otherwise, we cannot stand against them.
111 At-Tabari 10:176-178.
Surah 5. Al-Ma'idah (20 - 26) ( Part-6 )
145
The Righteous Response of the Companions During the
Battle of Badr
Compare this to the better response the Companions gave to
the Messenger of Allah during the battle of Badr, when he
asked for their advice about fighting the Quraysh army that
came to protect the caravan led by Abu Sufyan. When the
Muslim army missed the caravan and the Quraysh army,
between nine hundred and one thousand strong, helmeted and
drawing closer, Abu Bakr stood up and said something good.
Several more Muhajirin also spoke, all the while the Messenger
of Allah jg saying,
«a jJl— ji vJ J*
a Advise me, O Muslims to inquiring of what the Ansar, the
majority then, had to say. Sa‘d bin Mu‘adh said, “It looks like
you mean us, O Messenger of Allah! By He Who has sent you
with the Truth! If you seek to cross this sea and went in it, we
will follow you and none among us will remain behind. We
would not hate for you to lead us to meet our enemy
tomorrow. We are patient in war, vicious in battle. May Allah
allow you to witness from our efforts what comforts your eyes.
Therefore, march forward with the blessing of Allah.” The
Messenger of Allah (?§) was pleased with the words of Sa'd and
was encouraged to march on.* 1 *
Abu Bakr bin Marduwyah recorded that Anas said that
when the Messenger of Allah jg went to Badr, he asked the
Muslims for their opinion, and “Umar gave his. The Prophet
^ again asked the Muslims for their opinion and the Ansar
sai d , “O Ansar! It is you whom the Prophet wants to hear.”
They said, “We will never say as the Children of Israel said to
MCtsa,
si ;; 3 a
4So go, you and your Lord, and fight you two, we are sitting
right here.}
By He Who has sent you with the Truth! If you took the
camels to Bark Al-Ghimad (near Makkah) we shall follow you.”
111 At-Tabari 13:399.
146
Tafsfr Ibn Kathfr
Imam Ahmad, An-Nasal and Ibn Hibban* 1 * also recorded this
Hadlth.
In the Book of Al-Maghdzi and At-Tafsir, Al-Bukhari recorded
that ‘Abdullah bin Mas'ud said, “On the day of Badr, Al-
Miqdad said, ‘O Messenger of Allah! We will never say to you
what the Children of Israel said to MOsa,
iSo go, you and your Lord, and fight you two, we are sitting
right here .}
Rather, march on and we will be with you.’ The Messenger of
Allah Hg was satisfied after hearing this statement.”* 2 *
Musa Supplicates to Allah Against the Jews
MUsa said,
4 aJ' ffrL CL, jjiE jL\j y ^ cfr
4"0 my Lord! I have power only over myself and my brother,
so separate us from the rebellious people!"}
When the Children of Israel refused to fight, Musa became
very angry with them and supplicated to Allah against them,
tilpl V p}
40 tny Lord! I have power only over myself and my brother >
meaning, only I and my brother Harun among them will obey,
implement Allah’s command and accept the call,
4So Ifruq us from the rebellious people !}
Al-'Awfi reported that Ibn ‘Abbas said, “Meaning, judge
between us and them.”* 3 * ‘Ali bin Abi Talhah reported similarly
from him.* 4 * Ad-Da hhak said that the Ayah means, “Judge
111 Ahmad 3 : 105 , An-Nasal in Al-Kubra 6 :334 and Ibn Hibban 7 : 109 .
The chain for this narration is not authentic, but some of the story
is supported by the narration that follows as well as the one before
it.
* 2 ’ Al-Bukhari no . 4609 .
* 3 * At-Jabari 10:188.
* 4 ' At-Tabari 10:189.
Surah 5. Al-Ma’idah (20 - 26) (Part-6) MZ
and decide between us and them.”* 1 ' Other scholars said that
the Ayah means, “Separate between us and them.”
Forbidding the Jews from Entering the Holy Land for
Forty Years
Allah said,
& & &&
4
iTherefore it is forbidden to them for forty years; in distraction
they will wander through the landf
When Musa supplicated against the Jews for refusing to
fight in Jihad, Allah forbade them from entering the land for
forty years. They wandered about lost in the land of At-Tih,
unable to find their way out. During this time, tremendous
miracles occurred, such as the clouds that shaded them and
the manna and quails Allah sent down for them. Allah
brought forth water springs from solid rock, and the other
miracles that He aided Musa bin Imran with. During this
time, the Tawrah was revealed and the Law was established
for the Children of Israel and the Tabernacle of the Covenant
was erected.
Conquering Jerusalem
Allah’s statement,
if or forty years defines,
$o ? jVl 4
iin distraction they will wander through the land .>
When these years ended, Yuwsha' bin NQn led those who
remained among them and the second generation, and laid
siege to Jerusalem, conquering it on a Friday afternoon. When
the sun was about to set and Yuwsha' feared that the Sabbath
would begin, he said (to the sun), “You are commanded and I
am commanded, as well. O Allah! Make it stop setting for me.
Allah made the sun stop setting until Yuwsha' bin Nun
111 At-Tabari 10:189.
148
Tafsir Ibn Kathir
conquered Jerusalem. Next, Allah commanded Yuwsha' to
order the Children of Israel to enter Jerusalem from its gate
while bowing and saying Hittah, meaning, ‘remove our sins.’
Yet, they changed what they were commanded and entered it
while dragging themselves on their behinds and saying,
‘Habbah (a seed) in Sha'rah (a hair).” We mentioned all of this
in the Tafsir of Surat Al-Baqarah.
Ibn Abi Hatim recorded that Ibn ‘Abbas commented,
. »t)f . ^ o' -Vt * ^
iTherefore it is forbidden to them for forty years; in distraction
they will wander through the land
“They wandered in the land for forty years, during which Musa
and Harun died, as well as everyone above forty years of age.
When the forty years ended, Yuwsha* son of Nun assumed their
leadership and later conquered Jerusalem. 1 * 1 When Yuwsha'
was reminded that the day was Friday and the sun was about to
set, while they were still attacking Jerusalem, he feared that the
Sabbath might begin. Therefore, he said to the sun, ‘I am
commanded and you are commanded.’ Allah made the sun stop
setting and the Jews conquered Jerusalem and found wealth
unseen before. They wanted to let the fire consume the booty,
but the fire would not do that. Yuwsha' said, ‘Some of you have
committed theft from the booty.’ So he summoned the twelve
leaders of the twelve tribes and took the pledge from them. Then,
the hand of one of them became stuck to the hand of Yuwsha'
and Yuwsha' said, “You committed the theft, so bring it forth.’
So, that man brought a cow’s head made of gold with two eyes
made of precious stones and a set of teeth made of pearls. When
Yuwsha' added it to the booty, the fire consumed it, as they were
prohibited to keep the booty. ’’There is evidence supporting all of
this in the Sahih.
Allah Comforts Musa
Conforting MQsa, Allah said
i-tfJI Jt'y ill jfr J-b Su$>
4So do not greive for the rebellious people. $
111 A Similar version was recorded by At-Tabari 10 : 193 .
Surah 5 . Al-Ma'idalt (26 - 27 ) (Part-6)
149
Allah said: Do not feel sorrow or sadness over My judgment
against them, for they deserve such judgment.
This story chastises the Jews, exposes their defiance of Allah
and His Messenger, and their refusal to obey the order for
Jihad. They were weak and could not bear the thought of
fighting their enemy, being patient, and enduring this way.
This occurred although they had the Messenger of Allah and
the one whom He spoke to among them, the best of Allah s
creation that time. Their Prophet promised them triumph and
victory against their enemies. They also witnessed the torment
and punishment of drowning with which Allah punished their
enemy Fir’awn and his soldiers, so that their eyes were
pleased and comforted. All this did not happen too long ago,
yet they refused to perform Jihad against people who had less
than a tenth of the power and strength than the people of
Egypt had. Therefore, the evil works of the Jews were exposed
to everyone, and the exposure was such an enormous one that
the night, or the tail, can never cover its tracks. They were
also blinded by their ignorance and transgression. Thus, they
became hated by Allah, and they became His enemies. Yet,
they claim that they are Allah’s children and His loved ones!
May Allah curse their faces that were transformed to the
shape of swine and apes, and may Allah’s curse accompany
them to the raging Fire. May Allah make them abide in the
Fire for eternity, and He did; all thanks are due to Him.
< 27 . And recite to them the story of the two sons of Adam in
truth; when each offered a sacrifice, it was accepted from the
one but not from the other. The latter said to the former: "1
will surely, kill you.” The former said: “Verily, Allah accepts
150
Tafsfr Ibn Kathir
only from those who have Taqwd.)
428. "If you do stretch your hand against me to kill me, I shall
never stretch my hand against you to kill you, for I fear Allah;
the Lord of all that exists.")
i29. "Verily, I intend to let you draio my sin on yourself as
well as yours, then you will be one of the dwellers of the Fire,
and that is the recompense of the wrongdoers .")
430. So the soul of the other encouraged him and made fair-
seeming to him the murder of his brother; he murdered him and
became one of the losers. $
431. Then Allah sent a crow who scratched the ground to shmu
him how to hide the dead body of his brother. He said: " Woe to
me! Am I not even able to be as this crow and to hide the dead
body of my brother?" Then he became one of those who
regretted .)
The Story of Habil (Abel) and Qabil (Cain)
Allah describes the evil end and consequence of
transgression, envy and injustice in the story of the two sons
of Adam, Habil and Qabil. One of them fought against the
other and killed him out of envy and transgression, because of
the bounty that Allah gave his brother and because the
sacrifice that he sincerely offered to Allah was accepted. The
murdered brother earned forgiveness for his sins and was
admitted into Paradise, while the murderer failed and earned a
losing deal in both the lives. Allah said,
4And recite to them the story of the two sons of Adam in
truth;)
meaning, tell these envious, unjust people, the brothers of
swine and apes from the Jews and their likes among mankind,
the story of the two sons of Adam, Habil and Qabil, as many
scholars among the Salaf and later generations said.
Allah’s statement,
4in truth;) means, clearly and without ambiguity, alteration,
Surah 5. Al-Ma’idah (27 - 31) ( Part-6 )
151
confusion, change, addition or deletion. Allah said in other
Ayat,
i V
iVerily, this is the true narrative [about the story of ‘Isa],}
> 1 ~
^_j»U iiU* joi*
<We narrate unto you their story with truth,} and,
4i>j' Jv & iAe
4Such is 'Isa, son of Maryam. (It is) a statement of truth.}
Several scholars among the Salaf and the later generations
said that Allah allowed Adam to marry his daughters to his
sons because of the necessity of such action. They also said
that in every pregnancy, Adam was given a twin, a male and a
female, and he used to give the female of one twin, to the male
of the other twin, in marriage. Habfl’s sister was not beautiful
while Qabll’s sister was beautiful, resulting in Qabll wanting
her for himself, instead of his brother. Adam refused unless
they both offer a sacrifice, and he whose sacrifice was
accepted, would marry Qabll’s sister. Habll’s sacrifice was
accepted, while Qabll’s sacrifice was rejected, and thus what
Allah told us about them occurred.
Ibn Abi Hatim recorded that Ibn ‘Abbas said - that during
the time of Adam - “The woman was not allowed in marriage
for her male twin, but Adam was commanded to marry her to
any of her other brothers. In each pregnancy, Adam was given
a twin, a male and a female. A beautiful daughter was once
bom for Adam and another one that was not beautiful. So the
twin brother of the ugly daughter said, ‘Marry your sister to
me and I will marry my sister to you.’ He said, ‘No, for 1 have
more right to my sister.’ So they both offered a sacrifice. The
sacrifice of the one who offered the sheep was accepted while
the sacrifice of the other [the twin brother of the beautiful
daughter), which consisted of some produce, was not accepted.
So the latter killed his brother.” This story has a better than
good chain of narration.' 11
111 At-Tabari 10:223.
152
Tafsir Ibn Kathir
The statement,
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i"Verily, Allah accepts only from those xoho have Taqwa.}
who fear Allah in their actions. Ibn Abi Hatim recorded that
Abu Ad-Darda’ said, “If I become certain that Allah has
accepted even one prayer from me, it will be better for me
than this life and all that in it. This is because Allah says,
L5^
iVerily, Allah accepts only from the those who have Taqwd .}
The statement,
vj t tjjJ
i" If you do stretch your hand against me to kill me, I shall
never stretch my hand against you to kill you, for I four Allah;
the Lord of all that exists
Qabll’s brother, the pious man whose sacrifice was accepted
because of his piety, said to his brother, who threatened to kill
him without justification,
&}[ Csfi. -kX 2Z 31
ilf you do stretch your hand against me to kill me, I shall
never stretch my hand against you to kill you,}
I will not commit the same evil act that you threaten to
commit, so that I will not earn the same sin as you,
Jit
ifor I fear Allah; the Lord of the all that exists .}
and, as a result, I will not commit the error that you threaten
to commit. Rather, I will observe patience and endurance.
Abdullah bin ‘Amr said, “By Allah! Habll was the stronger of
the two men. But, fear of Allah restricted his hand.” The
Prophet jg said in a Hadith recorded in the Two Sahihs,
JjU Hi L jUL ' - J jl <>-\y lij»
«When two Muslims fight (meet) each other with their sivords,
both the murderer as well as the murdered will go to the
Surah 5. Al-Ma'idah (27 - 31) ( Part-6 )
153
Hell fire.*
They said, “O Allah’s Messenger! It is all right for the
murderer, but what about the victim?” Allah’s Messenger jg
replied,
t- j>- jl£
“He surely had the intention to kill his comrade . » m
Imam Ahmad recorded that, at the beginning of the
calamity that TJthman suffered from, Sa'd bin Abi Waqqas
said, “I bear witness that the Messenger of Allah jfe said,
iUt;
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tilt
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'‘There will be a Fitnah, and he who sits idle during it is better
than he who stands up, and he who stands up in it is better
than he who walks, and he who walks is better than he who is
walking at a fast pace.*
When he was asked, What if someone enters my home and
stretched his hand to kill me?’ He said,
J>
“Be just like (the pious) son of Adam .n”* 21
At-Tirmidhi also recorded it this way, and said, “This Hadith
is Hasan, and similar is reported on this subject from Abu
Hurayrah, Khabbab bin Al-Aratt, Abu Bakr, Ibn Mas’ud, Abu
Waqid and Abu Musa.”* 31
The Qur’an continues,
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i" Verily , I intend to let you draw my sin on yourself as well
as yours, then you will be one of the dwellers of the Fire, and
that is the recompense of the wrongdoers."}
Ibn ‘Abbas, Mujahid, Ad-Dahhak, As-Suddi and Qatadah
said that,
^ FathAl-Bari 13:35, Muslim 4:2214.
121 Ahmad 1 :185.
Tuhfat Al-Ahwadhi 6 :436 .
154
Tafstr lbn Kathfr
4" Verily, I intend to let you draw my sin on yourself as well
as yours..."}
means, the sin of murdering me, in addition to your previous
sins. Ibn Jarir recorded this!* 11 Allah’s statement,
4 So the soul of the other encouraged him and made fair-seeming
to him the murder of his brother; he murdered him and became
one of the losers .}
means, his conscience encouraged him to kill his brother by
making it seem like a sensible thing to do, so he killed him,
even after his brother admonished him. Ibn Jarir said, “When
he wanted to kill his brother, he started to twist his neck. So
Shaytan took an animal and placed its head on a rock, then
he took another rock, and smashed its head with it until he
killed it while the son of Adam was looking. So he did the
same thing to his brother.” 121 Ibn Abi Hatim also recorded
this. ‘Abdullah bin Wahb said that ‘Abdur-Rahman bin Zayd
bin Aslam said that his father said, “Qabll held Habll by the
head to kill him, so Habll laid down for him and Qabll started
twisting Habfl’s head, not knowing how to kill him. Shaytan
came to Qabll and said, “Do you want to kill him?’ He said,
‘Yes.’ Shaytan said, Take that stone and throw it on his head.’
So Qabll took the stone and threw it at his brother’s head and
smashed his head. Shaytan then went to Hawwa’ in a hurry
and said to her, ‘O Hawwa’! Qabll killed Habll.’ She asked him,
“Woe to you! What does 1011’ mean?’ He said, “He will no longer
eat, drink or move.’ She said, ‘And that is death?’ He said,
*Yes it is.’ So she started to weep until Adam came to her
while she was weeping and said. What is the matter with
you?’ She did not answer him. He asked her two more times,
but she did not answer him. So he said, *You and your
daughters will inherit the practice of weeping, while I and my
sons are free of it.’” Ibn Abi Hatim recorded it.
Allah’s statement.
111 At-Tabari 10:215-216.
121 AMabari 4:536.
Surah 5. Al-Ma'idah (27 - 31) (Part-6)
155
Cxi
iAnd became one of the losers in this life and the Hereafter,
and which loss is worse than this? Imam Ahmad recorded that
‘Abdullah bin Mas“ud said that the Messenger of Allah jg said,
If Jj'
*Any soul that is unjustly killed, then the first son of Adam
will carry a burden of its shedding, for he zoas the first to
practice the crime of murder.^
The Group, with the exception of Abu Dawud, also recorded
this Hadith™ Ibn Jarir recorded that ‘Abdullah bin ‘Amr used
to say, “The son of Adam, who killed his brother, will be the
most miserable among men. There is no blood shed on earth
since he killed his brother, until the Day of Resurrection, but
he will cany a burden from it, for he was the first person to
establish murder.” 131
Allah said,
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iThen Allah sent a crow who scratched the ground to show him
how to hide the dead body of his brother. He (the murderer)
said, "Woe to me! Am I not even able to be as this crow and to
hide the dead body of my brother?" Then he became one of those
who regretted
As-Suddi said that the Companions said, “When his brother
died, Qabll left him on the bare ground and did not know how
to buiy him. Allah sent two crows, which fought with each
other until one of them killed the other. So it dug a hole and
threw sand over the dead corpse (which it placed in the hole).
When Qabll saw that, he said,
111 Ahmad 1 :383.
121 Fath Al-Bari 12:198, Muslim 3:1303, Tuhfat Al-Ahwadhi 7:436,
An-Nasal in Al-Kubra 6 :334 , Ibn Majah 2 :873 .
131 At-Tabari 10:219.
156
Tafsir Ibn Kathir
J
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4 'Woe fo me! Am I not
even able to be as this
crow and to hide the
dead body of my
brother?"*™
‘Ali bin Abi Talhah
reported that Ibn
‘Abbas said, “A crow
came to the dead
corpse of another
crow and threw sand
over it, until it hid it
in the ground. He
who killed his brother
said,
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4Woe to me! Am I not
even able to be as this
crow and to hide the
dead body of my
brother?*’* 2 '
Al-Hasan Al-Basri commented on the statement,
Si '£&*
iThen he became one of those who regretted.*
“Allah made him feel sorrow after the loss that he earned.”
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The Swift Punishment for Transgression and Cutting
the Relations of the Womb
A Hadith states that the Prophet said,
111 At-Tabari 10:225.
121 At-Tabari 10:226.
Surah 5. Al-Ma'idah (32 - 34) (Part-6)
157
jj La £e UjJlJl iijyS’ ai 1 jf L/f
«‘ There is no sin that is more worthy of Allah hastening its
punishment in this life, in addition to wltat He has in store for
its offender in the Hereafter, more than transgression and
cutting the relations of the ivomb.n [1]
The act of Qabll included both of these. We are Allah’s and to
Him is our return.
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432. Because of that, We ordained for the Children of Israel
that if anyone killed a person not in retaliation of murder, or
(and) to spread mischief in the land - it would be as if he killed
all mankind, and if anyone saved a life, it would be as if he
saved the life of all mankind. And indeed, there came to them
Our Messengers with Al-Bayyindt, even then after that many of
than continued to exceed the limits in the land!}
433 . The recompense of those who wage war against Allah and
His Messenger and do mischief in the land is only that they
shall be killed or crucified, or their hands and their feet be cut
off on opposite sides, or be exiled from the land. Tlwt is their
disgrace in this world, and a great torment is theirs in the
Hereafter.}
434. Except for those who (having fled away and then) came back
(as Muslims) with repentance before they fall into your power; in
that case, know that Allah is Oft-Forgiving, Most Merciful.}
Abu D&wud 5:208.
Human Beings Should Respect the Sanctity of Other
Human Beings
Allah says, because the son of Adam killed his brother in
transgression and aggression,
iWe ordained for the Children of Israel... } meaning, We
legislated for them and informed them,
\LS. JlQi (S
ujfjVi 4 fZCi j-ju lilij jii j*
til i4l£=*> util
1 / anyone killed a person not in retaliation of murder, or
(and) to spread mischief in the land - it would be as if he killed
all mankind, and if anyone saved a life, it would be as if he
saved the life of all mankind.}
The Ayah states, whoever kills a soul without justification -
such as in retaliation for murder or for causing mischief on
earth - will be as if he has killed all mankind, because there is
no difference between one life and another.
iand if anyone saved a life...} by preventing its blood from
being shed and believing in its sanctity, then all people will
have been saved from him, so,
i \ JlUit til
iit would be as if he saved the life of all mankind.}
Al-A‘mash and others said that Abu Salih said that Abu
Hurayrah said, “I entered on TJthman when he was under
siege in his house and said, 1 came to give you my support.
Now, it is good to fight (defending you) O Leader of the
Faithful!’ He said, ‘O Abu Hurayrah! Does it please you that
you kill all people, including me?’ I said, ‘No.’ He said, If you
kill one man, it is as if you killed all people. Therefore, go back
with my permission for you to leave. May you receive your
reward and be saved from burden.’ So 1 went back and did not
fight.’” ‘Ali bin Abi Talhah reported that Ibn ‘Abbas said, “It is
as Allah has stated,
L_; > ■ 4-j CSl^=o ufjVf 4 yLli 31 jjaj iLi f*}
Surah 5. Al-Ma'idah (32 - 34) ( Part-6 )
159
Ja-iI til \itiS
iif anyone killed a person not in retaliation of murder, or (and)
to spread mischief in the land - it would be as if he killed all
mankind, and if anyone saved a life, it would be as if he saved
the life of all mankind. $
Saving life in this case occurs by not killing a soul that Allah
has forbidden. So this is the meaning of saving the life of all
mankind, for whoever forbids killing a soul without
justification, the lives of all people will be saved from him.”’ 11
Similar was said by Mujahid;
iAnd if anyone saved a life...} means, he refrains from killing a
soul.* 2 '
Al-‘Awfi reported that Ibn ‘Abbas said that Allah’s
statement,
iit would be as if he killed all mankind..} means, “Whoever kills
one soul that Allah has forbidden killing, is just like he who
kills all mankind.”* 3 * Said bin Jubayr said, “He who allows
himself to shed the blood of a Muslim, is like he who allows
shedding the blood of all people. He who forbids shedding the
blood of one Muslim, is like he who forbids shedding the blood
of all people.” In addition, Ibn Jurayj said that Al-A‘raj said that
Mujahid commented on the Ayah,
iit would be as if he killed all mankind,} “He who kills a
believing soul intentionally, Allah makes the Fire of Hell his
abode, He will become angry with him, and curse him, and has
prepared a tremendous punishment for him, equal to if he had
killed all people, his punishment will still be the same.” Ibn
Jurayj said that Mujahid said that the Ayah,
111 At-Tabari 10:235.
* 2 ' At-Tabari 10:236.
* 3 ' At-Tabari 10:233.
260
Tafsir lbn Katltir
til iiti.1
iand if anyone saved a life, it would be as if he saved the life of
all mankind . >
means, “He who does not kill anyone, then the lives of people
are safe from him.” 111
Warning Those who Commit Mischief
Allah said,
OiJ JS»;>
4 And indeed, there came to them Our Messengers with Al-
Baxjyindt ,}
meaning, clear evidences, signs and proofs,
ufjV>' 4 IT r fjg h %
ieven then after that many of them continued to exceed the
limits in the land!}
This Ayah chastises and criticizes those who commit the
prohibitions, after knowing that they are prohibited from
indulging in them. The Jews of Al-Madlnah, such as Banu
Qurayzah, An-Nadlr and Qaynuqa', used to fight along with
either Khazraj or Aws, when war would erupt between them
during the time of Jdhiliyyah. When these wars would end, the
Jews would ransom those who were captured and pay the
blood money for those who were killed. Allah criticized them
for this practice in Surat Al-Baqarah,
oj (Xu kkA Ojrf-J Ci £* pi p ■g'ojjpj AAj
f £ =A\c. \Sj& d\j Cj'jSWj | Ojb+liJ
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(remember) zuhen We took your covenant (saying) : Shed
id
At-Tabari 10:235.
Surah 5. Al-Md'idah (?>2 - 34) (Part-6)
161
not your (peoples) blood, nor turn out your mvn people from
their dwellings. Then, (this) you ratified and (to this) you bear
witness. After this, it is you luho kill one another and drive out
a party of your own from their homes, assist (their enemies)
against them, in sin and transgression. And if they come to
you as captives, you ransom them, although their expulsion
was forbidden to you. Then do you believe in a part of the
Scripture and reject the rest? Then what is the recompense of
those who do so among you, except disgrace in the life of this
world, and on the Day of Resurrection they shall be consigned
to the most grievous torment. And Allah is not unaivare of
what you do .} [2:84-85]
The Punishment of those Who Cause Mischief in the
Land
Allah said next,
ijiLu jl IjLj Jfjfi 4 Sif ,>jji i Cc>\ t }
jl <^4- oi ^ jl
iThe recompense of those xoho wage war against Allah and His
Messenger and do mischief in the land is only that they shall be
killed or crucified or their hands and their feet be cut off on the
opposite sides, or be exiled from the land.}
*Wage war mentioned here means, oppose and contradict,
and it includes disbelief, blocking roads and spreading fear in
the fairways. Mischief in the land refers to various types of
evil. Ibn Jarir recorded that Ikrimah and Al-Hasan Al-Basri
said that the Ayat,
4/lAu oui' Cl[}
iThe recompense of those who wage war against Allah and His
Messenger} until,
sSf Sj>
iAllah is Of-Forgiving, Most Merciful,} “Were revealed about
‘ ijC idolators. Therefore, the Ayah decrees that, whoever among
them repents before you apprehend them, then you have no
right to punish them. This Ayah does not save a Muslim from
punishment if he kills, causes mischief in the land or wages
162
Tafsir Ibn Kathir
war against Allah and His Messenger and then joins rank with
the disbelievers, before the Muslims are able to catch him. He
will still be liable for punishment for the crimes he
committed.” 111 Abu Dawud and An-Nasal recorded that
‘Ikrimah said that Ibn ‘Abbas said that the Ayah,
4Thc recompense of those who ivage xoar against Allah ami His
Messenger and do mischief in the land...$
“Was revealed concerning the idolators, those among them
who repent before being apprehended, they will still be liable
for punishment for the crimes they committed.” 121
The correct opinion is that this Ayah is general in meaning
and includes the idolators and all others who commit the
types of crimes the Ayah mentioned. Al-Bukhari and Muslim
recorded that Abu Qilabah ‘Abdullah bin Zayd Al-Jarmi, said
that Anas bin Malik said, “Eight people of the ‘Ukl tribe came
to the Messenger of Allah $£; and gave him their pledge to
follow Islam. Al-Madinah’s climate did not suit them and they
became sick and complained to Allah’s Messenger So he
said,
sGo with our shephard to be treated by the milk and urine of
his camels . »
So they went as directed, and after they drank from the
camels’ milk and urine, they became healthy, and they killed
the shepherd and drove away all the camels. The news
reached the Prophet ^5 and he sent (men) in their pursuit and
they were captured. He then ordered that their hands and feet
be cut off (and it was done), and their eyes were branded with
heated pieces of iron. Next, they were put in the sun until they
died." This is the wording of Muslim. In another narration for
this Hadith, it was mentioned that these people were from the
tribes of ‘Ukl or ‘Uraynah. Another narration reported that
these people were put in the Harrah area (of Al-Madlnah), and
when they asked for water, no water was given to them. ,3)
111 At-Jabari 10:244.
121 Abu Dawud 4 :536, An-Nasal 7 : 1 0 1 .
|3) Fath Al-Bari 12:114, Muslim 3 : 1296.
163
Surah 5. Al-Md'idah (32 - 34) (Part-6)
Allah said,
3 1 i£ (•-t-'ij'i ^a-jj f jl ijiiLu c>if
ithey shall be killed or crucified or their hands and their feet be
cut off on the opposite sides, or be exiled front the land.}
‘Ali bin Abi Talhah said that Ibn ‘Abbas said about this
Ayah, ‘He who takes up arms in Muslim land and spreads fear
in the fairways and is captured, the Muslim Leader has the
choice to either have him killed, crucified or cut off his hands
and feet.” 111 Similar was said by Sa‘Id bin Al-Musayyib,
Mujahid, ‘Ata’, Al-Hasan Al-Basri, Ibrahim An-Nakhal and Ad-
Dahhak, as Abu Ja'far Ibn Jarir recorded. 12 * This view is
supported by the fact that the word Aw (or), indicates a
choice. As Allah said,
its. y
cr
iThe penalty is an offering, brought to the Ka'bah, of an
eatable animal equivalent to the one he killed, as adjudged by
two just men among you; or, for expiation, he should feed the
poor, or its equivalent in fasting.}[ 5:95]
Allah said,
jl (j* ijjii ^ it, jt {ff}
iAnd whosoever of you is ill or has an ailment in his scalp
(necessitating shaving), he must pay a ransom of either fasting
or giving charity or offering a sacrifice.} and,
A J i oA»k C -L-j* cn
iy:
i...for its expiation feed ten of the poor, on a scale of the
average of that with which you feed your own families, or clothe
them, or free a slave.}
All of these Ay at offer a choice, just as the Ayah above.
111 At-Tabari 10:263.
121 At-Tabari 10 :262-263 .
164
Tafsir Ibn Kathir
As for Allah’s statement,
ior be exiled from the land .) some said that it means, he is
actively pursued until he is captured, and thus receives his
prescribed punishment, or otherwise he escapes from the land
of Islam, as Ibn Jarir recorded from Ibn ‘Abbas, Anas bin Malik,
Said bin Jubayr, Ad-Dahhak, Ar-Rabl* bin Anas, Az-Zuhri, Al-
Layth bin Sa‘d and Malik bin Anas. Some said that the Ayah
means these people are expelled to another land, or to another
state by the Muslims authorities . 1 * 1 Said bin Jubayr, Abu Ash-
Sha'tha’, Al-Hasan, Az-Zuhri, Ad-Dahhak and Muqatil bin
Hayyan said that he is expelled, but not outside of the land of
Islam, while others said that he is to be imprisoned.
Allah’s statement,
-0s§\ j gfr j
{That is their disgrace in this world, and a great torment is
theirs in the Hereafter.)
means, the punishment We prescribed, killing these
aggressors, crucifying them, cutting off their hands and feet on
opposite sides, or expelling them from the land is a disgrace
for them among mankind in this life, along with the
tremendous torment Allah has prepared for them in the
Hereafter. This view supports the opinion that these Ayat were
revealed about the idolators. As for Muslims, in his SahUi,
Muslim recorded that ‘Ubadah bin As-Samit said, “The
Messenger of Allah took the same pledge from us that he
also took from women: That we do not associate anything with
Allah in worship, we do not steal, commit adultery, or kill our
children, and that we do not spread falsehood about each
other. He said that he who keeps this pledge, then his reward
will be with Allah. He who falls into shortcomings and was
punished, then this will be his expiation. And those whose
errors were covered by Allah, then their matter is for Allah: If
He wills, He will punish them and If He wills, He will pardon
them .” 121 ‘Ali narrated that the Messenger of Allah gg said,
•*> At-Tabari 10:268-270.
121 Muslim 3:1333.
Surah 5. Al-Ma'idah (32 - 34) (Part-6)
165
'■*4* C/4. oi J* J-iJi <■<! u? wi!
jt Q* Iff ^ Lipj Qi- <bl o yLli djjl ^ Cii JJil jjj
>• - " . a * *
Uf. Jj <. • ‘
“He who sins in this life and was punished for it, then Allah is
far more just than to combine two punishments on His servant.
He who commits an error in this life and Allah hides this error
and pardons him, then Allah is far more generous than to
punish the servant for something that He has already
pardoned .»
Recorded by Ahmad, Ibn Majah and At-Tirmidhi who said,
“Hasan Gharib .”* 11 Al-Hafiz Ad-Daraqutni was asked about this
Hadith, and he said that it was related to the Prophet in
some narrations, and it was related to the Companions in
others, and that this narration from the Prophet is Sahih. m
Ibn Jarir commented on Allah’s statement,
iQti 4 # ^}
iThat is their disgrace in this world,} “Meaning, shame,
humiliation, punishment, contempt and torment in this life,
before the Hereafter,
4
iand a great torment is theirs in the Hereafter .}
if they do not repent from these errors until death overcomes
them. In this case, they will be stricken by the punishment
that We prescribed for them in this life and the torment that
We prepared for them therein,
ia great torment} in the Fire of Jahannam.’ i3]
111 Ahmad 1 :159, Tuhfat Al-Ahwadhi 7 :377 , Ibn Majah 2:868.
Ad-Daraqupn 3 :2 15.
131 At-Tabari 10:276.
266
T afsir Ibn Kathir
The Punishment of those who Wage War Against Allah
and His Messenger is Annulled if They Repent Before
their Apprehension
Allah said,
t Except for those who (having fed away and then) came back
(as Muslims) with repentance before they fall into your power;
in that case, know that Allah is Oft-Forgiving, Most
Merciful . >
This Ayah is clear in its indication that it applies to the
idolators. As for the Muslims who commit this crime and
repent before they are apprehended, the punishment of killing,
crucifixion and cutting the limbs will be waved. The practice of
the Companions in this regard is that all of the punishments
prescribed in this case will be waved, as is apparent from the
wording of the Ayah. Ibn Abi Hatim recorded that Ash-Shahi
said, “Harithah bin Badr At-Tamimi was living in Al-Basrah,
and he committed the crime of mischief in the land. So he
talked to some men from Quraysh, such as Al-Hasan bin ‘Ali,
Ibn ‘Abbas and ‘Abdullah bin JaTar, and they talked to ‘Ali
about him so that he would grant him safety, but ‘Ali refused.
So Harithah went to Said bin Qays Al-Hamadani who kept
him in his house and went to ‘Ali, saying, ‘O Leader of the
Faithful! What about those who wage war against Allah and
His Messenger and cause mischief in the land?’ So he recited
the Ayah until he reached,
A & at ye kt
i Except for those who (having fled away and them) came back
cas Muslims) with repentance before they fall into your power >
So ‘Ali wrote a document that granted safety, and Said bin
Qays said, This is for Harithah bin Badr.’” Ibn Jarir recorded
this Hadith J 1 *
Ibn Jarir recorded that ‘Amir Ash-Shahi said, “A man from
Murad came to Abu Musa, while he was the governor of Al-
Kufah during the reign of ‘Uthman, and said to him after he
111 At-Tabari 10:280.
267
Surah 5. Al-Maidah (32 - 34) (Part-6)
offered the obligatory prayer, ‘O Abu Musa! I seek your help. I
am so-and-so from Murad and I waged war against Allah and
His Messenger and caused mischief in the land. I repented
before you had any authority over me.’ Abu Musa proclaimed,
This is so-and-so, who had waged war against Allah and His
Messenger and caused mischief in the land, and he repented
before we had authority over him. Therefore, anyone who meets
him, should deal with him in a better way. If he is saying the
truth, then this is the path of those who say the truth. If he is
saying a lie, his sins will destroy him. So the man remained idle
for as long as Allah willed, but he later rose against the leaders,
and Allah punished him for his sins and he was killed.” Ibn
Jarir recorded that Musa bin Ishaq Al-Madani said that ‘Ali Al-
Asadi waged war, blocked the roads, shed blood and plundered
wealth. The leaders and the people alike, sought to capture him,
but they could not do that until he came after he repented, after
he heard a man reciting the Ayah,
if*# £& > A
<0 My servants who have transgressed against themselves!
Despair not of the mercy of Allah, verily, Allah forgives all
sins. Truly, He is Oft-Forgiving, Most Merciful. $
So he said to that man, “O servant of Allah! Recite it again.”
So he recited it again, and ‘Ali put down his sword and went
to Al-Madlnah in repentance, arriving during the night. He
washed up and went to the Masjid of the Messenger of Allah
and prayed the dawn prayer. He sat next to Abu Hurayrah
amidst his companions. In the morning, the people recognized
him and went after him. He said, “You have no way against me.
I came in repentance before you had any authority over me.”
Abu Hurayrah said, “He has said the truth,” and he held his
hand and went to Marwan bin Al-Hakam, who was the
governor of Al-Madlnah during the reign of Mu'awiyah. Abu
Hurayrah said, “This is ‘Ali and he came in repentance and you
do not have a way against him, nor can you have him killed.”
So ‘Ali was absolved of punishment and remained on his
repentance and went to the sea to perform Jihad in Allah’s
cause. The Muslims met the Romans in battle, and the
Commanding Taqwa, Wasilah , and Jihad
Allah commands His faithful servants to fear Him in Taqwa,
which if mentioned along with acts of obedience, it means to
refrain from the prohibitions and the prohibited matters. Allah
said next,
i%r*7 a
iseek the Wasilah to Him . ^ Sufyan Ath-Thawri said that Talhah
said that ‘Ata’ said that Ibn ‘Abbas said that Wasilah means
‘the means of approach’.^ 1 * Mujahid, Abu Wa'il, Al-Hasan,
Qatadah, ‘Abdullah bin Kathir, As-Suddi, Ibn Zayd and others
gave the same meaning for Wasilah. Qatadah said that the
Ayah means, “Seek the means of approach to Him by obeying
Him and performing the acts that please Him.”* 21
iThose whom they call upon seek a means of access to their
Lord (Allah). } [17:57]
Wasilah is a means of approach to achieve something, and
it is also used to refer to the highest grade in Paradise, and it
is the grade of the Messenger of Allah jfe, his residence and the
nearest grade in Paradise to Allah's Throne. Al-Bukhari
recorded that Jabir bin ‘Abdullah said that the Messenger of
Allah 3fe said,
ol liUUll S^paJl ;in> JlS y 1
«yOJl
« Whoever , after hearing to the Adhdn says, " O Allah! Lord of
this perfect call and of the regular prayer which is going to be
established! Grant Muhammad the Wasilah and superiority and
send him [on the Day of Judgment] to the praiseworthy station
which You have promised him," then intercession from me will
be permitted for him on the Day of Resurrection .»’ 31
Muslim recorded that ‘Abdullah bin ‘Amr bin Al-‘As said
111 At-Tabari 10:291.
121 At-Tabari 10:291.
131 Fath Al-Bari 8 :251
170
Tafsir Ibu Kathir
that he heard the Prophet & saying,
aju < \jLj> pi ijji j u ji* \ ji jH jjjJi iji»
•h^- 'fy uf-r 1 ^ iJ j~* t^j|i i IjLi i jllp <ii JJ*
aitlX*J| <ie- oI»- <1— — _^J I jj! jLi v V* ui j jS\ jl 15&I ill#-
t/ow hear the Mu'adlidhin, repeat ivhat he says, and
then ask for Saldh (blessing, mercy from Allah) for me. Verily,
whoever asks for Saldh for me, then Allah will grant ten Saldh
to him. Then, ask for the Wasilah for me, for it is a grade in
Paradise that only one servant of Allah deserves, and I hope
that I am that servant. Verily, whoever asks (Allah) for Wasilah
for me, he will earn the right of my intercession .» (11
Allah said,
iand strive hard in His cause as much as you can . So that you
may be successful. }
After Allah commanded Muslims to avoid the prohibitions
and to work towards obedience, He commanded them to fight
against their enemies, the disbelievers and idolators who have
deviated from the straight path and abandoned the correct
religion. Allah encouraged the believers by reminding them of
the unending success and great happiness that He prepared
for them for the Day of Resurrection, which will never change
or decrease for those who join Jihad in His cause. They will
remain in the lofty rooms of Paradise that are safe and
beautiful. Those who live in these dwellings will always be
comfortable and will never be miserable, living, never dying,
and their clothes will never grow thin, nor will their youth ever
end.
No Amount of Ransom Shall Be Accepted from the
Disbelievers on the Day of the Judgment and They Will
Remain in the Fire
Allah then describes the painful torment and punishment
that He has prepared for His disbelieving enemies for the Day
Muslim 1 :288.
Surah 5. Al-Ma'idah (35 - 37) (Part-6)
171
of Resurrection. Allah said,
lx ijilsJ 4 U y
4 , r ' 4>'j* ^4~; I* #-£*!’ -jj; <^tit
Verify, those zoho disbelieve, if they had all that is in the
earth, and as much again thereioith to ransom themselves
thereby from the torment on the Day of Resurrection, it zvould
never be accepted of them. And theirs would be a painfid
torment. £
So if a disbeliever brought the earth’s fill of gold, and twice
as much as that amount on the Day of Judgment to ransom
himself from Allah’s torment that has surrounded him, and he
is certain that he will suffer from it, it will not be accepted of
him. Rather, there is no escaping the torment, and he will not
be able to evade or save himself from it. Hence Allah’s
statement,
v'js $$¥
<*And theirs would be a painfid torment.} meaning, hurtful,
4®^ Z& ~<h ,4 « & U \g£ J
iThey will long to get out of the Fire, but never zoill they get
out therefrom, and theirs will be a lasting torment .}
In another Ayah, Allah said.
i )Xr6^ ^ Cri \
iEveny time they seek to get away therefrom, in anguish, they
zoill be driven back therein.}
Therefore, they will still long to leave the torment because of
the severity and the pain it causes. They will have no way of
escaping it. The more the flames lift them to the upper part of
Hell, the more the angels of punishment will strike them with
iron bars and they will fall down to its depths,
4^
<{And theirs zoill be a lasting torment.} meaning, eternal and
everlasting, and they will never be able to depart from it or
avoid it. Anas bin Malik said that the Messenger of Allah sg
said,
172
Tafsir Ibn Kathir
: <J>V oo>-j fji£ \yi\ U:*J JUj j0i jif
■‘r’j'i ?l**i ^jSil 'r l, S i . j* :Jlia 3-i
*jU' (Jl * j^3s* 1 jUi -iiJi j* ^ iiib. jj idJJS : Jil J^ili
man from the people of the Fire will be brought forth and
will be asked, 'O son of Adam! How did you find your
dwelling?’ He will say, 'The worst dwelling.' He will be told,
'Would you ransom yourself with the earth's fill of gold?' He
will say, 'Yes, O Lord!' Allah will say to him, 'You have lied.
1 asked you for what is less than that and you did not do it,'
and he will be ordered to the Fire . »
Muslim and An-Nasal' 1 ' recorded it.
f§& & & l\ & 4£ it £4 £ U 2 § V&
ii'j S*i & 4>jj4 ofjV'j oyliji v_L4 ii' y
Lv:^J 5 ji=
438. And (as for) the male thief and the female thief, cut off
their hands as a recompense for that which both committed, a
punishment by way of example from Allah. And Allah is All-
Powerful, All-Wise >
439. But whosoever repents after his crime and does righteous
good deeds, then verily, Allah will pardon him. Verily, Allah is
Oft-Forgiving, Most Mercifitl .>
440. Know you not that to Allah (Alone) belongs the dominion
of the heavens and the earth! He forgives whom He wills and
He punishes whom He wills. And Allah is able to do all
things .>
The Necessity of Cutting off the Hand of the Thief
Allah commands and decrees that the hand of the thief,
male or female be cut off. During the time of Jahiliyyah, this
was also the punishment for the thief, and Islam upheld this
punishment. In Islam, there are several conditions that must
* 1 * Muslim 4 :2 1 62 and An-Nasal 6:36.
173
Surah 5. Al-Ma'idah (38 - 40) ( Part-6 )
be met before this punishment is carried out, as we will come
to know, Allah willing. There are other rulings that Islam
upheld after modifying these rulings, such as that of blood
money for example.
When Does Cutting the Hand of the Thief Become
Necessary?
In is recorded in the Two Sahihs that Abu Hurayrah said
that the Messenger of Allah jfe said,
3 j—t) 1 s -*i OilJl 3 j—i 3 jLUl ■uil
aMfly Allah curse the thief who steals an egg and as a result
his hand is cut off, and who steals rope and as a result his hand
is cut ojfjf. » [1)
Al-Bukhari and Muslim recorded that ‘A’ishah said that the
Messenger of Allah sg said,
«77ie hand of the thief shall be cut off if he steals a quarter of a
Dinar or more.» l2]
Muslim recorded that ‘A’ishah, may Allah be pleased with
her, said that the Messenger of Allah jg said,
ll \c.\ V| tJjLUi Jb 4* f ®
iThe hand of the thief shall only be cut off if he steals a quarter
of a Dinar or more.» |31
This Hadith is the basis of the matter since it specifies (that
the least amount of theft that deserves cutting the hand) is a
quarter of a Dinar.
So this Hadith fixes the value. And saying that it is three
Dirhams is not a contradiction. This is because the Dinar in
question was equal to twelve Dirhams, so three Dirhams
equalled a fourth of a Dinar. So in this way it is possible to
harmonize these two views. This opinion was reported from
Umar bin Al-Khattab, TJthman bin ‘Affan, ‘Ali bin Abi Talib -
111 Fath Al-Bari 12 :83 , Muslim 3 : 1314 .
121 Fath Al-Bari 12 :99, MusUm 3 :1312.
131 MusUm 3:1313.
174
Tafsir lbn Kathir
may Allah be pleased with them - and it is the view of ‘Umar
bin ‘Abdul-'AzIz, Al-Layth bin Sa‘d, Al-Awza'I, and Ash-Shafil
and his companions. This is also the view of Imam Ahmad bin
Hanbal and Ishaq bin Rahwayh in one of the narrations from
him, as well as Abu Thawr, and Dawud bin 'Ali Az-Zahari,
may Allah have mercy upon them.
As for Imam Abu Hanlfah and his students Abu Yusuf,
Muhammad and Zufar, along with Sufyan Ath-Thawri, they
said that the least amount of theft that deserves cutting off
the hand is ten Dirhams, whereas a Dinar was twelve Dirhams
at that time. The first ruling is the correct one, that the least
amount of theft is one forth of a Dinar or more. This meager
amount was set as the limit for cutting the hand, so that the
people would refrain from theft, and this is a wise decision to
those who have sound comprehension. Hence Allah’s
statement,
ins a recompense for that xohich both committed, a punishment
by way of example from Allah. And Allah is All-Pozverfid , All-
Wise.}
This is the prescribed punishment for the evil action they
committed, by stealing the property of other people with their
hands. Therefore, it is fitting that the tool they used to steal
the people’s wealth be cut off as punishment from Allah for
their error.
iAnd Allah is All-Powerfid ,} in His torment,
{All-Wise.} in His commands, what he forbids, what He
legislates and what He decrees.
Repentance of the Thief is Acceptable
Allah said next,
4 r y^-j oj. jJo & 1 1)6
{But whosoever repents after his crime and does righteous good
deeds, then verily, Allah will pardon him. Verily, Allah is Oft-
175
Surah 5. Al-Ma'idah (38 - 40) ( Part-6 )
Forgiving, Most Merciful. $
Therefore, whoever repents and goes back to Allah after he
commits theft, then Allah will forgive him.
Imam Ahmad recorded that ‘Abdullah bin ‘Amr said that a
woman committed theft during the time of the Messenger of
Allah jfe and those from whom she stole brought her and said,
“O Allah’s Messenger! This woman stole from us.” Her people
said, “We ransom her.” The Messenger of Allah jg said,
“Ci/f off her hand.* They said, “We ransom her with five
hundred Dinars.” The Prophet sg said,
*Cut off her hand.* Her right hand was cut off and the
woman asked, “O Messenger of Allah! Is there a chance for me
to repent?” He said,
«Yes. This day, you are free from your sin just as the day your
mother gave birth to you.*
Allah sent down the verse in Surat Al-Ma’idah,
4 . f - » > < /.* • . c
TA J -Oil
iBut whosoever repents after his crime and does righteous good
deeds (by obeying Allah), then verily, Allah will pardon him.
Verily, Allah is Oft-Forgiving, Most Merciful .l* 1 ' 1
This woman was from the tribe of Makhzum. Her stoiy was
narrated in the Two Sahihs from Az-Zuhri from ‘Urwah from
‘A’ishah, The incident caused concern for the Quraysh after
she committed the theft during the time of the battle of the
Conquest [of Makkah]. They said, “Who can talk to Allah’s
Messenger jg about her matter?” They then said, “Who dares
speak to him about such matters other than Usamah bin Zayd,
his loved one.” When the woman was brought to the Messenger
of Allah Usamah bin Zayd talked to him about her and the
face of the Messenger ;jg changed color (because of anger) and
111 Ahmad 2:177.
176
Tafsfr Ibti Kathir
he jjg said,
“Do you intercede in a punishment prescribed by Allah ?»
Usamah said to him, “Ask Allah to forgive me, O Allah’s
Messenger!” During that night, the Messenger of Allah stood
up and gave a speech and praised Allah as He deserves to be
praised. He then said,
njSj: jli\ ijj — Ijj \^\S ‘-j* jjS}\ Jllaf U aju
ji ii»Jl kSs- . — j — » — aJ t Ijlj
«ui' Jjiij
a Those who were before you were destroyed because when an
honorable person among them would steal, they would leave
him. But, xohen a weak man among them stole, they
implemented the prescribed punishment against him. By Him in
Whose Hand is my soul! If Fatimah the daughter of Muhammad
stole, I will have her hand cut off.*
The Prophet si commanded that the hand of the woman who
stole be cut off, and it was cut off. ‘A’ishah said, ‘Her
repentance was sincere afterwards, and she got married and
she used to come to me so that I convey her needs to the
Messenger of Allah.” 1 ' 1 This is the wording that Muslim
collected, and in another narration by Muslim, ‘A’ishah said,
“She was a woman from Makhzum who used to borrow things
and deny that she took them. So the Prophet ordered that her
hand be cut off.”* 2 ’
Allah then said,
<tgV6 tit ji 4t P fit
iKnow you not that to Allah (Alone) belongs the dominion of
the heavens and the earth!}
He owns eveiything and decides what He wills for it and no
one can resist His judgment,
4 jjJ fj. ^ & % &S £
111 Fath Al-Bari 7:619, Muslim 3 :1315.
121 Muslim 3:1316.
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178
Tafsir Ibn Kathir
come to you. They change the words from their places; the\)
say, "If you are given this, take it, but if you are not given
this, then beware!" And whomsoever Allah wants to put in
Fitnah, you can do nothing for him against Allah. Those are
the ones ivhose hearts Allah does not ivanl to purify; for them
there is a disgrace in this world, and in the Hereafter a great
torment.}
442. They (like to) listen to falsehood, to devour Suht. So if
they come to you, either judge between them, or turn away
from them. If you turn away from them, they cannot hurt you
in the least. And if you judge, judge with justice between them.
Verily, Allah loves those who act justly.}
i43. But how do they come to you for a decision rohile they
have the Tawrdh, in which is the decision of Allah; yet even
after that they turn axvay. For they are not believers.}
444. Verily, We did send down the Tawrdh, therein ivas
guidance and light, by which the Prophets zuho submitted
themselves to Allah's zoill, judged for the Jczos. And the
Rabbdniyyiln and the Ahbdr, for to them was entrusted the
protection of Allah's Book, and they zvere zoitnesses thereto.
Therefore fear not men but fear Me and sell not My verses for a
miserable price. And zvhosoever does not judge by zvhat Allah
has revealed, such are the disbelievers.}
Do Not Feel Sad Because of the Behavior of the Jews and
Hypocrites
These honorable Ayat were revealed about those who rush
into disbelief, deviating from the obedience of Allah, His
Messenger, prefering their opinions and lusts to what Allah
has legislated,
crt‘y &'* Qfc Crify
iof such who say, "We believe " with their mouths but their
hearts have no faith.}
These people pretend to be faithful with their words, but
their hearts are empty from faith, and they are the hypocrites.
4b*i* Si'
Surah 5. Al-Ma'idah (41 - 44) (Part-6)
179
iAtid of the Jeios ...} the enemies of Islam and its people, they
and the hypocrites all,
glisten much and eagerly to lies...} and they accept and react to it
positively, „
ilistening to others who have not come to you,}
meaning, they listen to some people who do not attend your
meetings, O Muhammad. Or, the Ayah might mean, they
listen to what you say and convey it to your enemies who do
not attend your audience.
The Jews Alter and Change the Law, Such As Stoning
the Adulterer
J-i ot Sjfc}
iThcy change the words from their places :} by altering their
meanings and knowingly distorting them after they
comprehended them,
ithey say, "If you are given this, take it, but if you are not
given this, then beware!"}
It was reported that this part of the Ayah was revealed about
some Jews who committed murder and who said to each
other, “Let us ask Muhammad to judge between us, and if he
decides that we pay the Diyah, accept his judgement. If he
decides on capital punishment, do not accept his judgement.”
The correct opinion is that this Ayah was revealed about the
two Jews who committed adulteiy. The Jews changed the law
they had in their Book from Allah on the matter of
punishment for adultery, from stoning to death, to a hundred
flogs and making the offenders ride a donkey facing the back
of the donkey. When this incident of adultery occurred after
the Hijrah, they said to each other, “Let us go to Muhammad
and seek his judgement. If he gives a ruling of flogging, then
implement his decision and make it a proof for you with Allah.
This way, one of Allah’s Prophets will have upheld this ruling
amongst you. But if he decides that the punishment should be
180
Tafsfr Ibn Kathir
stoning to death, then do not accept his decision.”
There are several HacLlths mentioning this story. Malik
reported that Nafi‘ said that ‘Abdullah bin TJmar said, “The
Jews came to Allah’s Messenger sg and mentioned that a man
and a woman from them committed adultery. Allah’s Messenger
^3 said to them,
jli,
11 What do find of the ruling about stoning in the Taivrah ?»
They said, *We only find that they should be exposed and
flogged.’ ‘Abdullah bin Salam said, ‘You lie. The Tawrah
mentions stoning, so bring the Tawrah.’ They brought the
Tawrah and opened it but one of them hid the verse about
stoning with his hand and recited what is before and after
that verse. ‘Abdullah bin Salam said to him, ‘Remove your
hand,’ and he removed it, thus uncovering the verse about
stoning. So they said, He (‘Abdullah bin Salam) has said the
truth, O Muhammad! It is the verse about stoning.’ The
Messenger of Allah sg decided that the adulterers be stoned to
death and his command was carried out. I saw that man
shading the woman from the stones with his body.” Al-Bukhari
and Muslim also collected this Hadith and this is the wording
collected by Al-Bukhari. In another narration by Al-Bukhari,
the Prophet jg said to the Jews,
c V i -l ^ i j j ■ 1 — Li®
’‘What would you do in this case?* They said, “We would
humiliate and expose them.” The Prophet jg recited,
Lfc^bli
iBring here the Tawrah and recite it, if you are truthful.}
So they brought a man who was blind in one eye and who
was respected among them and said to him, “Read (from the
Tawrah).” So he read until he reached a certain verse and
then covered it with his hand. He was told, “Remove your
hand,” and it was the verse about stoning. So that man said,
“O Muhammad! This is the verse about stoning, and we had
hid its knowledge among us.” So the Messenger jg ordered
that the two adulterers be stoned, and they were stoned. 111
m
Al-Bukhari no . 4556 .
Surah 5. Al-Ma'idah (41 - 44) (Part-6)
181
Muslim recorded that a Jewish man and a Jewish woman
were brought before Allah’s Messenger jg because they
committed adultery. The Messenger of Allah went to the Jews
and asked them,
y y.
uWhat is the ruling that you find in the Tawrdh for adultery ?»
They said, “We expose them, carry them (on donkeys)
backwards and parade them in public.” The Prophet jg recited;
lijbS iffyh
iBring here the Tawrdh and recite it, if you are truthful >
So they brought the Tawrah and read from it until the reader
reached the verse about stoning. Then he placed his hand on
that verse and read what was before and after it. ‘Abdullah bin
Salam, who was with the Messenger of Allah jg, said, “Order
him to remove his hand,” and he removed his hand and under
it was the verse about stoning. So the Messenger of Allah jg
commanded that the adulterers be stoned, and they were
stoned. ‘Abdullah bin ‘Umar said, “1 was among those who
stoned them and I saw the man shading the woman from the
stones with his body.’’ 1 1| Abu Dawud recorded that Ibn ‘Umar
said, “Some Jews came to the Messenger of Allah jg and invited
him to go to the Quff area. So he went to the house of Al-
Midras and they said, ‘O Abu Al-Qasim! A man from us
committed adultery with a woman, so decide on their matter.’
They arranged a pillow for the Messenger of Allah jg and he sat
on it and said,
“Bring the Tawrdh to me . »
He was brought the Tawrah and he removed the pillow from
under him and placed the Tawrah on it, saying,
<•/ trust you and He Wlw revealed it to you . »
He then said,
m
Muslim 3 : 1326.
182
Tafstr Ibn Katlur
tBring me your most knowledgeable persons
So he was brought a young man... ” and then he mentioned
the rest of the story that Malik narrated from Nafi'J 1 '
These Hadiths state that the Messenger of Allah sg issued a
decision that conforms with the ruling in the Tawrah, not to
honor the Jews in what they believe in, for the Jews were
commanded to follow the Law of Muhammad sg only. Rather,
the Prophet did this because Allah commanded him to do so.
He asked them about the ruling of stoning in the Tawrah to
make them admit to what the Tawrah contains and what they
collaborated to hide, deny and exclude from implementing for
all that time. They had to admit to what they did, although they
did it while having knowledge of the correct ruling. What made
them go to the Prophet for judgement in this matter was
their lusts and desires, hoping that the Prophet jg would agree
with their opinion, not that they believed in the correctness of
his judgment. This is why they said,
4 '
ilf you are given this,} referring to flogging, then take it,
4but if you are not given this, then beware !} and do not accept
or implement it. Allah said next,
ijS iiS Jyi JU djJJI c£XZij\ lili /) - j pjj
^ %% aiif ^ p -g.
iAnd whomsoever Allah wants to put in Fitnah, you can do
nothing for him against Allah . Those are the ones whose hearts
Allah does not want to purify; for them there is a disgrace in
this world, and in the Hereafter a great torment. Tltey (like to)
listen to falsehood, to devour Sulit}
‘SuM refers to bribes, as Ibn Mas'ud and others stated. 121 The
111 Abu Dawud 4:597.
121 At-Tabari 10:319.
1 83
Surah 5 . Al-Ma'idah (41 - 44) ( Part-6 )
Ayah states that if one is like this, how can Allah cleanse his
heart and accept his supplication? Allah said to His Prophet
m,
£ 4$
4 So if they come to you ...) so that you judge between them,
4 %
o\ j j' rr* p-4
^either judge behoeeti them, or turn away from them. If you
turn away from them, they cannot hurt you in the least.}*
meaning, there is no harm if you do not judge between them.
This is because when they came to you to judge between
them, they did not seek to follow the truth, but only what
conformed to their lusts. We should mention here that Ibn
‘Abbas, Mujahid, ‘Ikrimah, Al-Hasan, Qatadah, As-Suddi, Zayd
bin Aslam, ‘Ata’ Al-Khurasani, and several others said that
this part of the Ayah was abrogated by Allah’s statement,
& Zj pi 44
4 And so judge among them by what Allah has revealed.)* 1
iArni if you judge, judge with justice between them. }
and with fairness, even if the Jews were unjust and outcasts
from the path of fairness,
4-£ kii
iVerily, Allah loves those who act justly.}
Chastising the Jews for Their Evil Lusts and Desires,
While Praising the Tawrah
Allah then chastises the Jews for their false ideas and
deviant desires to abandon what they believe is true in their
Book, and which they claim is their eternal Law that they are
always commanded to adhere to. Yet, they do not adhere to
the Tawrah, but they prefer other laws over it, although they
believe that these other laws are not correct and do not apply
m
At-Tabari 10:330-332.
down the Ayat,
J' ii' Jy' Hj 2 i>*J^
4A)id ivhosoever does not judge by what Allah has revealed,
such are the disbelievers,}
jii
iSuch are the unjust ,} and,
4Swc/i are the rebellious .} about two groups among the Jews.
During the time of Jahiliyyah, one of them had defeated the
other. As a result, they made a treaty that they would pay
blood money totaling fifty Wasaq [of gold] (each Wasaq approx.
3 kg) for every dead person from the defeated group killed by
the victors, and a hundred Wasaq for every dead person the
defeated group killed from the victors. This treaty remained in
effect until the Prophet came to Al-Madlnah and both of
these groups became subservient under the Prophet sfe. Yet,
when the mighty group once suffered a casualty at the hands of
the weaker group, the mighty group sent a delegation
demanding the hundred Wasaq. The weaker group said, ‘How
can two groups who have the same religion, one ancestral
lineage and a common land, have a Diyah that for some of
them is half of that of the others? We only agreed to this
because you oppressed us and because we feared you. Now
that Muhammad has come, we will not give you what you
asked.’ So war was almost rekindled between them, but they
agreed to seek Muhammad’s judgement in their dispute. The
mighty group among them said [among themselves], ‘By Allah!
Muhammad will never give you double the Diyah that you pay
to them compared to what they pay to you. They have said the
truth anyway, for they only gave us this amount because we
oppressed and overpowered them. Therefore, send someone to
Muhammad who will sense what his judgement will be. If he
agrees to give you what you demand, accept his judgment, and
if he does not give you what you seek, do not refer to him for
judgement.’ So they sent some hypocrites to the Messenger of
Allah jg to try and find out the Messenger’s judgement. When
they came to the Messenger sg, Allah informed him of their
186
Tafsir Ibn Kathir
matter and of their plot. Allah sent down,
iO Messenger! Let not those who hurry to fall into disbelief
grieve you,) until,
iSuch are the rebellious .)
By Allah! It is because of their problem that Allah sent down
these verses and it is they whom Allah meant.” 1 " Abu Dawud
collected a similar narration for this HadlthP ]
Abu Ja'far Ibn Jarir recorded that Ibn ‘Abbas said that the
Ayah in Surat Al-Ma’idah,
}' fr* r &&¥
ieither judge behoeen them, or turn away from them...) until,
)
iThose who act justly.)
was revealed concerning the problem of blood money between
Bani An-Nadir and Bani Qurayzah. The dead of Bani An-Nadlr
were being honored more and they received the full amount of
Diyah, while Qurayzah received half the Diyah for their dead.
So they referred to the Messenger of Allah jfc for judgement
and Allah sent down these verses about them. The Messenger
of Allah ^ compelled them to adhere to the true judgement in
this matter and made the Diyah the same for both groups and
Allah knows best about that matter.” 131 Ahmad, Abu Dawud
and An-Nasal 141 also recorded this Hadith from Abu Ishaq.
Al-‘Awfi and ‘Ali bin Abi Talhah reported that Ibn ‘Abbas
said that these Ayat were revealed about the two Jews who
committed adultery, and we mentioned the Hadiths about this
story before. It appears that both of these were the reasons
behind revealing these Ayat, and Allah knows best. This is
why Allah said afterwards,
Ahmad 1 :246.
I 2 ' Abu Dawud 4 :7 .
131 At-Jabari 10:326.
141 Ahmad 1 :363 , Abu Dawud 4:16 and An-Nasal 8:19.
Surah 5. Al-Ma'idah (41 - 44) (Part-6)
187
iopii o' '<tt r# <5^
$Aiid We ordained therein for them: Life for life, eye for eye'*?
until the end of the Ayah, which strengthens the opinion that
the story of the Diyah was behind revealing the Ayat as we
explained above. Allah knows best.
Allah said,
^ And whosoever does not judge by what Allah has revealed,
such are the disbelievers .?
Al-Bara’ bin ‘Azib, Hudhayfah bin Al-Yaman, Ibn ‘Abbas, Abu
Mijlaz, Abu Raja’ Al-‘Utaridi, ‘Ikrimah, ‘Ubaydullah bin
‘Abdullah, Al-Hasan Al-Basri and others said that this Ayah
was revealed about the People of the Book.' 1 ' Al-Hasan Al-
Basri added that this Ayah also applies to us . 121 ‘Abdur-
Razzaq said that Ath-Thawri said that Mansur said that
Ibrahim said that these Ayat, “Were revealed about the
Children of Israel, and Allah accepted them for this Ummah."
Ibn Jarir recorded this statement.' 3 '
‘Ali bin Abi Talhah also stated that Ibn ‘Abbas commented
on Allah’s statement,
iAnd whosoever does not judge by what Allah has revealed,
such are the disbelievers, $
“Whoever rejects what Allah has revealed, will have
committed Kufr, and whoever accepts what Allah has revealed,
but did not rule by it, is a Zalim (unjust) and a Fasiq
(rebellious) and a sinner." Ibn Jarir recorded this statement.' 4 '
‘Abdur-Razzaq said, “Ma'mar narrated to us that Tawus said
that Ibn ‘Abbas was asked about Allah's statement,
$ &
111 At-Tabari 10:347-357.
121 At-Tabari 10:357.
131 At-Tabari 10:356.
(4 > At-Tabari 4:597.
188
Tafsir Ibn Kathir
4 And whosoever does not judge. .
He said, “It is an act of Kufr.' Ibn Tawus added, It is not like
those who disbelieve in Allah, His angels. His Books and His
Messengers.’ Ath-Thawri narrated that Ibn Jurayj said that
‘Ata’ said, There is Kufr and Kufr less than Kufr, Zulm and
Zulm less than Zulm, Fisq and Fisq less than Fisq.’”^ Waki‘
said that Said Al-Makki said that Tawus said that,
4^fs&S\ pi ibjjti ill $ il, Xfe JJ X)
4And whosoever does not judge by what Allah has revealed ,
such are the disbelievers ,)
This is not the Kufr that annuls one’s religion.
o% j\ 'Q ^ Gg)
(*^==u: J X •* XxX XX IsXh
pi iujjti & ti
445. And We ordained therein for them "Life for life, eye for
eye, nose for nose, ear for ear, tooth for tooth, and wounds
equal for equal.” But if anyone remits the retaliation by way of
clmrity, it shall be for him an expiation. And whosoever does
not judge by that which Allah has revealed, such are the
unjust.)
This Ayah also chastises and criticizes the Jews because in
the Tawrah, they have the law of a life for a life. Yet, they
defied this ruling by transgression and rebellion. They used to
apply this ruling when a person from Bani An-Nadlr was killed
by a Qurayzah person, but this was not the case when the
opposite occurred. Rather, they would revert to Diyah in this
case. They also defied the ruling in the Tawrah to stone the
adulterer and instead came up with their own form of
punishment, flogging, humiliation and parading them in
public. This is why Allah said in the previous Ayah,
ilfgs pi & & X i X)
4And whosoever does not judge by what Alldh has revealed,
111 ‘Abdur-Razzaq 1 : 191 , At-Jabari 4 :595.
121 At-Tabari 10:355.
189
enroll 5. Al-Ma'idah (45) (Part-6)
such are the disbelievers. $
because they rejected Allah’s command with full intention and
with transgression and rebellion. In this Ayah, Allah said,
isuch are the unjust because they did not exact the
oppressed his due rights from the oppressor in a matter which
Allah ordered that all be treated equally and fairly. Instead,
they defied that command, committed injustice and
transgressed against each other.
A Man is Killed for a Woman Whom He Kills
Imam Abu Nasr bin As-Sabbagh stated in his book, Ash-
Shamil, that the scholars agree that this Ayah [5:45] should be
implemented, and the Imams agree that the man is killed for a
woman whom he kills, according to the general indications of
this Ayah. A Hadith that An-Nasal m recorded states that the
Messenger of Allah sg had this statement written in the book
that he gave ‘Amr bin Hazm,
nThe man is killed for the woman (wlwm he kills).*
In another Hadith, the Messenger ig said,
« Muslims are equal regarding the sanctity of their Wood.”' 2 ’
This is also the opinion of the majority of the scholars.
What further supports what Ibn As-Sabbagh said is the
Hadith that Imam Ahmad recorded that Anas bin Malik said,
“Ar-RabT (his aunt) broke the tooth of a girl, and the relatives
of Ar-Rabl‘ requested the girl’s relatives to forgive (the
offender), but they refused. So, they went to the Prophet jg
who ordered them to bring about retaliation. Anas bin An-Nadr,
her brother, asked, ‘O Allah’s Messenger! Will the tooth of Ar-
Rabl‘ be broken?’ The Messenger of Allah said, ‘O Anas! The
Book of Allah prescribes retaliation.’ Anas said, *No, by Him
Who has sent you with the Truth, her tooth will not be broken.’
I 1 ’ An-Nasftl 8:58.
121 Ibn Majah 2:895.
190
TafsTr Ibn Katlur
Later the relatives of the girl agreed to forgive Ar-Rabl‘ and
forfeit their right to retaliation. The Messenger of Allah jS said,
«s^S/ .dll ^s. j, it _jj j* aJJI jLp v. jl?
“There are some of Allah's seroants ivho, if theu take an oath by
Allah, Allah fullfils . »” [1 1
It was recorded in the Two Sahihsf^
Retaliation for Wounds
Allah said,
$and wounds equal for equal. $
‘Ali bin Abi Talhah reported that Ibn ‘Abbas said, “Life for
life, an eye for an eye, a nose, if cut off, for a nose, a tooth
broken for a tooth and wounds equal for wound.” 13 ' The free
Muslims, men and women, are equal in this matter. And their
slaves, male and female, are equal in this matter. And this
ruling is the same regarding intentional murder and lesser
offenses, as Ibn Jaiir and Ibn Abi Hatim recorded.
An Important Ruling
The retaliation for wounds should not be implemented until
the wounds of the victim heal. If retaliation occurs before the
wound heals, and then the wound becomes aggravated, the
victim will have no additional rights in this case. The proof for
this ruling is what Imam Ahmad narrated from ‘Amr bin
Shu'ayb, from his father, from his grandfather that a man
once stabbed another man in his leg using a horn. The victim
came to the Prophet sg asking for retaliation, and the Prophet
3§ said,
“Not until you healj
The man again came to the Prophet jg and asked for equality
in retaliation and the Prophet allowed him that. Later on,
111 Ahmad 3:167.
121 Path Al-Bari 8 : 124 , Muslim 3 : 1302 .
131 At-Tabari 10:360.
Surah 5. Al-Ma'idah (45) ( Part-6 )
191
that man said, “O Messenger of Allah! I limp now.”
Messenger sg said,
Jfaj j <uit il-Ujli t
The
«/ had asked you to zvait, but you disobeyed me. Therefore,
Allah cast you away and your limp has no compensation .»
Afterwards, the Messenger of Allah jte, forbade that the wound
be retaliated for until the wound of the victim heals. 1 ' 1
If the victim is allowed to retaliate for his wound caused by
the aggressor and the aggressor dies as a result, there is no
compensation in this case, according to the majority of the
Companions and their followers.
The Pardon is Expiation for Such Offenses
Allah said,
f+i .* ^S}
iBut if anyone remits the retaliation by way of chanty, it shall
be for him an expiation . }
‘ALi bin Abi Talhah reported that Ibn ‘Abbas commented that
4 -*.
iBut if anyone remits the retaliation by way of charity} means; “If
one pardons by way of charity, it will result in expiation for the
aggressor and reward for the victim.” 121 Sufyan Ath-Thawri said
that ‘Ata’ bin As-Sa’ib said that Said bin Jubayr said that Ibn
‘Abbas said, ‘He who pardons the retaliation by way of charity,
it will be an expiation for the aggressor and a reward for the
victim with Allah.” 131 Ibn Abi Hatim recorded this statement.
Jabir bin ‘Abdullah said that Allah’s statement,
4/3 »jU g-s » j+s .* j— 9 ^
iBut if anyone remits the retaliation by way of charity, it shall
be for him an expiation,}
“For the victim.” This is also the opinion of Al-Hasan Al-
Basri, Ibrahim An-Nakha! and Abu Ishaq Al-Hamdani.
111 Ahmad 2:217.
121 At-Tabari 10:367.
131 At-Tabari 10:326.
192
Tafsir Ibti Kathir
Imam Ahmad
recorded that TJbadah
bin As-Samit said, “I
heard the Messenger
of Allah saying,
Sr— a* l*”
^ V! 1 14; jjLiils
jjLi; U jij Jii
’Any man who suffers a
wound on his body and
forfeits his right of retalia-
tion as way of charity,
then Allah will pardon him
that which is similar to
what he forfeited.^
An-Nasal* 2 * and Ibn
Jarir recorded this
Hadith.
Allah’s statement,
jyi \1>
j»A jU
4 And whosoever
does not judge by that which Allah has revealed, such are the
unjust
re^ == ^^^ ===== ^ ==== ^m
(IwLJlS.^v, ayjjyi) (JJJ> J^s£ 'J I
j ti JJsj
i ttij -j.' al I ^ ^ni Ll] jli <Ujl
<bju w • -jy LfcJ u
« t£ y* X ^ ^ y ^ ^ , rfy ^ y x
(*-* *|>W J Alii J^jl Uj A lU.
0 Ail ^i==il«i*J lil
^ *il 1 1 ji-S—uli
AU'OijjOijycU jijTjjii
jea 0
0 <•*--* * -i /<r>
ci^iy All';
1 < •* - •» *-'t i y <j> ri 1
aJL^jLI
Earlier we mentioned the statements of ‘Ata’ and Tawus that
there is Kufr and lesser Kufr, injustice and lesser injustice and
Fisq and lesser Fisq.
iy^)' o; i* Q lij-i* ^ jj Jfo> r?^ 1 * c£
J*^ ’$**-}■> Akf.jyj JAkj iv>yji ,>, U *>>j tfoi
* - 4 ' ' "'
. *-T 1
446. And in their footsteps, We sent 'Isa, son of Maryam,
*** Ahmad 5:316.
121 An-Nasat in Al-Kubra 6:335 and Ibn Jarir At-Tabari 10:364. The
meaning of this Hdlth is supported by other texts .
Surah 5. Al-Ma'idah (46 - 47) (Part- 6 )
193
confirming the Tawrah that had come before him, and We gave
him the Injil, in which was guidance and light and
confirmation of the Tawrah that had come before it, a guidance
' and an admonition for those who have Taqwa.}
447. Let the people of the Injil judge by what Allah has revealed
therein. And whosoever does not judge by what Allah has
revealed, such are the rebellious. $
Allah Mentions ‘Isa and Praises the Injil
Allah said,
4and We sent...} meaning, We sent
4in their footsteps} meaning the Prophets of the Children of
Israel,
Oi A-i-j os LJ ^ J-u*}
4' Isa, son of Maryam, confirming the Tawrah that had come
before him,}
meaning, he believed in it and ruled by it.
jt /I
4and We gave him the Injil, in which was guidance and light}
a guidance that directs to the truth and a light that removes
the doubts and solves disputes,
4and confirmation of the Tawrah that had come before it,}
meaning, he adhered to the Tawrah, except for the few
instances that clarified the truth where the Children of Israel
differed. Allah states in another Ayah that Isa said to the
Children of Israel,
4 ... and to make lawful to you part of what was forbidden to
you.}
So the scholars say that the Injil abrogated some of the
295
Surah 5. Al-Ma'idah (48 - 50) ( Part-6 )
Ayah was revealed about the Christians, and this is evident
from the context of the Ayah.
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44S. And We /woe sent down to you the Book (this Qur'an) in
truth, confirming the Scripture that came before it and
Muhayminan over it (old Scriptures). So judge between them
by what Allah has revealed, and fallow not their vain desires,
diverging away from the truth that has come to you. To each
among you, We have prescribed a law and a clear way. If Allah
willed, He would have made you one nation, but that (He) may
test you in what He has given you; so compete in good deeds.
The return of you (all) is to Allah; then He will inform you
about that in which you used to differ 4
449. And so judge between them by what Allah has revealed
and fallow not their vain desires, but beware of them lest they
turn you far away from some of that which Allcih has sent down
to you. And if they turn away, then know that Allah's will is
to punish them far some sins of theirs. And truly, most men
are rebellious .
450. Do they then seek the judgement of (the days of)
ignorance? And who is better in judgement than Allah far a
people who have firm faith 4
Praising the Qur’an; the Command to Refer to the
Qur’an for Judgment
Allah mentioned the Tawrah that He sent down to His
Prophet Musa, the one whom He spoke directly to, praising it,
commanding that it should be implemented, before it was
196
Tafsfr Ibn Kathtr
abrogated. Allah then mentioned the Injll, praised it and
commanded its people to adhere to it and follow it, as we
stated. He next mentioned the Glorious Qur’an that He sent
down to His honorable servant and Messenger. Allah said,
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iAnd We have sent dmvti to you the Book in truth... $
meaning, with the truth that, no doubt, is coming from Allah,
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4 confirming the Scripture that came before ify
meaning, the Divinely Revealed Books that praised the Qur’an
and mentioned that it would be sent down from Allah to His
servant and Messenger Muhammad sg. The Qur’an was
revealed as was foretold in the previous Scriptures. This fact
increased faith in the previous Scriptures for the sincere who
have knowledge of these Scriptures, those who adhered to
Allah’s commands and Laws and believed in His Messengers.
Allah said,
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4 Say : "Believe in it or do not believe (in it) . Verily, those who
were given knowledge before it, when it is recited to them, fall
down on their faces in humble prostration." And they say:
"Glory be to our Lord! Truly, the promise of our Lord must be
fulfilled
meaning that they say, the promise of our Lord, concerning
the coming of Muhammad ^ by the words of His previous
Messengers, will certainly be fulfilled.
Allah’s statement,
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iand Muhayminan over ify
means entrusted over it, according to Sufyan Ath-Thawri who
narrated it from Abu Ishaq from At-Tamlmi from Ibn ‘Abbas . 111
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Af-Tabari 10:378.
197
Surah 5. Al-Md'idah (48 - 50 ) (Part-6)
‘Ali bin Abi Talhah reported that Ibn ‘Abbas said, “ Muhaymin
is, “the Trustworthy’. Allah says that the Qur’an is trustworthy
over every Divine Book that preceded it .” 111 This was reported
from ‘Ikrimah, Said bin Jubayr, Mujahid, Muhammad bin
KaT), ‘Atiyyah, Al-Hasan, Qatadah, ‘Ata’ Al-Khurasani, As-
Suddi and Ibn Zayd . 121 Ibn Jarir said, “The Qur’an is
trustworthy over the Books that preceded it. Therefore,
whatever in these previous Books conforms to the Qur’an is
true, and whatever disagrees with the Qur’an is false.” Al-
Walibi said that Ibn ‘Abbas said that Muhayminan means,
‘Witness’. 13 ' Mujahid, Qatadah and As-Suddi said the same.
Al-‘Awfi said that Ibn ‘Abbas said that Muhayminan means,
‘dominant over the previous Scriptures ’.' 41 These meanings are
similar, as the word Muhaymin includes them all.
Consequently, the Qur’an is trustworthy, a witness, and
dominant over every Scripture that preceded it. This Glorious
Book, which Allah revealed as the Last and Final Book, is the
most encompassing, glorious and perfect Book of all times.
The Qur’an includes all the good aspects of previous
Scriptures and even more, which no previous Scripture ever
contained. This is why Allah made it trustworthy, a witness
and dominant over all Scriptures. Allah promised that He will
protect the Qur’an and swore by His Most Honorable Self,
/i 'Tilt
iVerily, We, it is We Who have sent down the Dhikr and
surely, We will guard it (from corruption).}
Allah said,
iSo judge between them by what Allah has revealed .}
The Ayah commands: O Muhammad! Rule between the
people, Arabs and non-Arabs, lettered and unlettered, by what
Allah has revealed to you in this Glorious Book and what it
111 At-Tabari 10:379.
' 2| At-Tabari 10:377-380.
131 At-Tabari 10:377.
141 At-Tabari 10:379.
198
Tafsir Ibn Kathir
approves of for you from the Law of the previous Prophets, as
Ibn Jarir said. 111 Ibn Abi Hatim reported that Ibn ‘Abbas said,
“The Prophet had the choice to judge between them or to turn
away from them and refer them to their own Law. Then this
Ayah was revealed,
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iSo judge between them by what Allah has revealed, and follow
not their vain desires...}
and he was commanded to judge between them by our
Book.”. 121
Allah’s statement
iand follow not their vain desires. . .}
This means the ideas they promote, because of which they
turned away from what Allah revealed to His Messengers. This
is why Allah said,
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iAnd follow not their vain desires, diverging away from the
truth that has come to you.}
The Ayah commands: Do not diverge from the truth that
Allah has ordained for you, to the vain desires of these
miserable, ignorant people. Allah's statement,
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4To each among you, We have prescribed a law and a clear
way.}
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4To each among you, We have prescribed a law}
Shir'at meaning, a clear path, as Ibn Abi Hatim recorded from
Ibn ‘Abbas. 131
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111 At-Tabari 10:382.
121 A^-Jabari 10:332.
131 At-Tabari 10:387.
199
Surah 5. Al-Ma'idah (48 - 50) ( Part-6 )
41/ Allah willed, He would have made you one nation. 4
This is a general proclamation to all nations informing them
of Allah’s mighty ability. If Allah wills, He would make all
mankind follow one religion and one Law, that would never be
abrogated. Allah decided that every Prophet would have his
own distinct law that is later abrogated partially or totally with
the law of a latter Prophet. Later on, all previous laws were
abrogated by the Law that Allah sent with Muhammad gj, His
servant and Messenger, whom Allah sent to the people of earth
as the Final Prophet. Allah said,
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41/ Allah willed, He would have made you one nation, but that
(He) may test you in what He has given you
This Ayah means, Allah has instituted different laws to test
His servants’ obedience to what He legislates for them, thus,
He rewards or punishes them according to their actions and
what they intend. ‘Abdullah bin Kathlr said that the Ayah,
4In what He has given you.} means, of the Book.
Next, Allah encouraged rushing to perform good deeds,
<fso strive as in a race in good deeds.}
which are obedience to Allah, following His Law that abrogated
the laws that came before it, and believing in His Book, the
Qur’an, which is the Final Book that He revealed. Allah said
next,
4The return o/ you (all) is to Allah;}
Therefore, O people, your return and final destination is to
Allah on the Day of Resurrection,
4 then He will inform you about that in which you used to
differ.}
Allah will inform you about the truth in which you used to
201
Surah 5. Al-Ma'idah (48 - 50) ( Part-6 )
Therefore, the majority of humans are disobedient to their
Lord, defiant of the truth and deviate away from it. Allah said
in other Ayat,
iAnd most people will not believe even if you desire it
eagerly ,} and,
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iAnd if you obey most of those on the earth they will mislead
you far away from Allah’s path.}
Muhammad bin Ishaq reported that Ibn ‘Abbas said, “Ka*b
bin Asad, Ibn Saluba, ‘Abdullah bin Surya and Shas bin Qays
said to each other, ‘Let us go to Muhammad to try and
misguide him from his religion.’ So they went to the Prophet
and said, ‘O Muhammad! You know that we are the
scholars, noblemen and chiefs of the Jews. If we follow you, the
Jews will follow suit and will not contradict us. But, there is
enmity between us and some of our people, so we will refer to
you for judgement in this matter, and you should rule in our
favor against them and we will believe in you.’ The Messenger of
Allah jg refused the offer and Allah sent down these Ayat about
them,
iAnd so judge between them by what Allah has revealed and
fallow not their vain desires, but beware of them lest they turn
you far away from some of that which Allah has sent down to
you.} until,
ifar a people who have firm faith.}”
Ibn Jarir 111 and Ibn Abi Hatim recorded this Hadith.
Allah continues,
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At-Tabari 10:393.
202
Tafsir Ibn Kathir
4Do they then seek the judgement of (the days of) ignorance?
And who is better in judgement than Allah far a people who
have firm faith?}
Allah criticizes those who ignore Allah’s commandments,
which include every type of righteous good thing and prohibit
every type of evil, but they refer instead to opinions, desires
and customs that people themselves invented, all of which
have no basis in Allah’s religion. During the time of Jahiliyyah,
the people used to abide by the misguidance and ignorance
that they invented by sheer opinion and lusts. The Tatar
(Mongols) abided by the law that they inherited from their king
Genghis Khan who wrote Al-Yasiq, for them. This book
contains some rulings that were derived from various religions,
such as Judaism, Christianity and Islam. Many of these
rulings were derived from his own opinion and desires. Later
on, these rulings became the followed law among his children,
preferring them to the Law of the Book of Allah and the
Sunnah of His Messenger s||. Therefore, whoever does this, he
is a disbeliever who deserves to be fought against, until he
reverts to Allah’s and His Messenger’s decisions, so that no law,
minor or major, is referred to except by His Law. Allah said,
4Do they then seek the judgement of (the days of) ignorance ?}
meaning, they desire and want this and ignore Allah’s
judgement,
iAnd who is better in judgement than Allah far a people who
have firm faith?}
Who is more just in decision than Allah for those who
comprehend Allah’s Law, believe in Him, who are certain that
Allah is the best among those who give decisions and that He
is more merciful with His creation than the mother with her
own child? Allah has perfect knowledge of everything, is able
to do all things, and He is just in all matters.
Al-Hafiz Abu Al-Qasim At-Tabarani recorded that Ibn ‘Abbas
said that the Messenger of Allah said,
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Surah 5. Al-Ma'idah (51 - 53) ( Part-6 )
203
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^52 . O yow who believe! Do not take friends from the jews and
the Christians, as they are but friends of each other. And if any
among you befriends them, then surely, he is one of them.
Verily, Allah guides not those people who are the wrongdoers.)
)52 . And you see those in whose hearts there is a disease, they
hurry to their friendship, saying: “We fear lest some misfortune
of a disaster may befall us." Perhaps Allah may bring a victory
or a decision according to His will. Then they will become
111 At-Tabarani 10:374.
121 FathAl-Bari 12:219.
Surah 5. Al-Ma'idah (51 - 53) ( Part-6 )
205
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40 you who believe! Take not the Jews and the Christians as
friends, K’ 11 ' Allah said,
4 And you see those in whose hearts there is a disease...}
A disease of doubt, hesitation and hypocrisy.
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4they hurry to their friendship ,} meaning, they rush to offer them
their friendship and allegiances in secret and in public,
4
4saying : "We fear lest some misfortune of a disaster may befall
us."}
They thus offer this excuse for their friendship and
allegiances to the disbelievers, saying that they fear that the
disbelievers might defeat the Muslims, so they want to be in
favor with the Jews and Christians, to use this favor for their
benefit in that eventuality! Allah replied,
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4Perhaps Allah may bring a victory...} referring to the
conquering of Makkah, according to As-Suddi.' 2 *
4or a decision according to His will} requiring the Jews and
Christians to pay the Jizyah, as As-Suddi stated,
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4Then they will become} meaning, the hypocrites who gave
their friendship to the Jews and Christians, will become,
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4for what they have been keeping as a secret in themselves} of
allegiances,
111 Ibn Abi Hatim 4:1156.
121 At-Jabari 10:405.
206
Tafsir Ibn Kathir
iregretful for their friendship with the Jews and Christians
which did not benefit them or protect them from any harm.
Rather, it was nothing but harm, as Allah exposed their true
reality to His faithful servants in this life, although they tried to
conceal it. When the signs that exposed their hypocrisy were
compiled against them, their matter became clear to Allah’s
faithful servants. So the believers were amazed at these
hypocrites who pretended to be believers, swearing to their
faithfulness, yet their claims were all lies and deceit. This is
why Allah said,
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swore their strongest oaths by Allah that they were with you?"
All that they did has been in vain, and they have become the
losers
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454. O you who believe! Whoever from among you turns back
from his religion (Islam), Allah will bring a people whom He
will love and they will love Him; humble towards the believers,
stem towards the disbelievers, fighting in the way of Allah, and
never fearing the blame of the blamers. That is the grace of
Allah which He bestows on whom He wills. And Allah is All-
Sufficient for His creatures' needs, All-Knower .>
455. Verily, your Protector is Allah, His Messenger, and the
believers, those who perform the Saldh, and give Zakdh, and
they bow down
456. And whosoever takes Allah, His Messenger, and those
who have believed, as protectors, then the party of Allah will be
the victorious .$
207
Surah 5. Al-Ma'idah (54 - 56) ( Part-6 )
Threatening to Replace the Believers With Another
People if They Revert from Islam
Allah emphasizes His mighty ability and states that whoever
reverts from supporting His religion and establishing His Law,
then Allah will replace them with whomever is better, mightier
and more righteous in Allah’s religion and Law. Allah said in
other Ayat,
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iAnd if you turn away, He will exchange you for some other
people and they will not be your likes.} and.
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4Do you not see that Allah has created the heavens and the
earth with truth? If He will, He can remove you and bring (in
your place) a new creation! And for Alldh that is not hard or
difficult .>( 14 : 19 - 20 ].
Verily this is not difficult or hard on Allah. Allah said here,
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40 you who believe! Whoever from among you turns back from
his religion...}
and turns back from the truth to falsehood, from now until
the commencement of the Last Hour. Allah said next.
ihumble towards the believers, stem towards the disbelievers.}
These are the qualities of perfect believers, as they are
humble with their believing brothers and allies, stem with
their enemies and adversaries. In another Ayah, Allah said.
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iMuhammad is the Messenger of Alldh. And those who are
with him are severe against disbelievers, and merciful among
themselves.}
The Prophet jg is described as the smiling fighter, smiling to
his allies and fighting his enemies. Allah’s statement,
208
Tafsir Ibn Katlur
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iFighting in the way of Allah, and never fearing the blame of
the b tamers.}
Nothing prevents them from obeying Allah, establishing His
Law, fighting His enemies, enjoining righteousness and
forbidding evil. Certainly, nothing prevents them from taking
this path, neither someone who seeks to hinder them, nor one
who blames or chastises them.
Imam Ahmad recorded that Abu Dharr said, “My Khalil
(intimate friend, the Messenger) has commanded me to do
seven deeds. He commanded me to love the poor and to be
close to them. He commanded me to look at those who are
less than me and not those who are above me. He commanded
me to keep the relations of the womb, even if they cut it. He
commanded me not to ask anyone for anything, to say the
truth even if it was bitter, and to not fear the blame of anyone
for the sake of Allah. He commanded me to often repeat, 'La
hawla wa la quwwata ilia biUah (There is no strength or
power except from Allah)’, for these words are from a treasure
under the Throne (of Allah).” 1 11 It is confirmed in the Sahih;
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«The believer is not required to humiliate himself J
He sg was asked; “How does one humiliate himself, O
Messenger of Allah?” So he sg replied;
«He takes on tests that he cannot bear.”™
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iThat is the grace of Allah which He bestows on whom He
wills.}
meaning, those who have these qualities, acquired it by Allah’s
bounty and favor and because He granted them these
qualities.
Ahmad 5 :405 , Tuhfat Al-Ahwadhi 6 :531 , and Ibn Majah 2 : 1332 .
Ahmad 5 :159.
Surah 5. Al-Ma'idah (54 - 56) (Part-6)
209
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iAtid Allah is All-Sufficient for His creatures' needs, All-
Knower ,$>
His favor is ever extending, and He has perfect knowledge of
those who deserve or do not deserve His favor and bounty.
Allah’s statement,
iVerily, your Protector is Allah, His Messenger, and the
believers . ..}
means, the Jews Eire not your friends. Rather, your allegiance
is to Allah, His Messenger and the faithful believers.
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ithose who perform lire Saldh, and give the Zakdh ...}
referring to the believers who have these qualities and
establish the prayer, which is one of the most important
pillsirs of Islam, for it includes worshipping Allah alone without
partners. They pay Zakdh, which is the right of the creation
and a type of help extended to the needy and the poor. As for
Allah’s statement,
iand they bow down,} some people thought that they give the
Zakdh while bowing down. If this were the case, then paying
the Zakdh while bowing would be the best form of giving Zakdh.
No scholar from whom religious rulings Eire tEiken says this, as
much as we know. Therefore,
4&i
iand they bow down,} means, they attend the prayer in
congregation in Allah’s Masjids and spend by way of charity on
the vEirious needs of Muslims. Allah said;
}Atid whosoever takes Allah, His Messenger, and those who
have believed, as protectors, then the party of Allah will be the
victorious.}
Kfi&ifc ' 'A ^ similarly Allah said;
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find any people who believe in Allah and the Last Day, making
friendship with those who oppose Allah and His Messenger, even
though they were their fathers or their sons or their brothers or their
kindred (people). For such He has written faith in their hearts, and
strengthened them with a Ruh (proof) from Himself. And He will
admit them to Gardens (Paradise) under which rivers flow to dwell
therein (forever). Allah is pleased with them, and they with Him.
They are the party of Allah. Verily, it is the party of Allah that will
be the successful .}
Therefore, those who accept the allegiance of Allah - His
Messenger and the faithful believers - will gain success in this
life and the Hereafter. Hence Allah’s statement here,
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iAnd whosoever takes Allah, His Messenger, and those who
Surah 5. Al-Md'idah (57 - 58) ( Part-6 )
211
have believed, as protectors, then the party of Allah will be the
victorious .}
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457. O you who believe! Do not take as friends those who take
your religion for a mockery and fun from those who received the
Scriptures before you, and (nor) the disbelievers; and have
Tacpoa of Alldh if you indeed are true believers.}
458. And when you proclaim the call for the Saldh, they take it
(but) as a mockery and fun; that is because they are a people
who understand not.}
The Prohibition of Being Loyal Friends with Disbelievers
This Ayah discourages and forbids taking the enemies of
Islam and its people, such as the People of the Book and the
polytheists, as friends. These disbelievers mock the most
important acts that any person could ever perform, the
honorable, pure acts of Islam which include all types of good
for this life and the Hereafter. They mock such acts and make
them the subject of jest and play, because this is what these
acts represent in their misguided minds and cold hearts.
Allah said;
i'M &
ifrom those who received the Scriptures before you and (nor)
the disbelievers. . .}
This is to clarify the particular category (of disbelievers). As
Allah said,
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4So shun the evil of the idols...} [22:30]
So some recited it “Kuff&ri”, making it an object of the
preposition, and others recited it “Kuffara”, making it a
predicate noun;
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222
Tafsir Ibn Kathir
iTake not as friends those who take your religion for a mockery
and fun from those who received the Scriptures before you . . .)
with the meaning of “nor”.
inor the disbelievers as friends )
That is, do not take these people nor those people as friends.
The meaning here of “Kuffar" [disbelievers] is idolators.
Similarly, Ibn Jarir recorded that in the recitation of Ibn
Mas“ud [in place of “Kuffar" he recited it: “and those who
commit Shirk . 111
Allah’s statement,
(o&J* 4 Si' ffii)
iAnd have Taqwa of Allah if you indeed are true believers .
means, fear Allah and do not take the enemies of you and
your religion as friends, if you believe in Allah’s Law and
religion that these people mocked and jested about. Allah said
in another Ayah,
^ -li > Jji iif iuj JS
iLet not the believers take the disbelievers as friends instead of
the believers, and whoever does that, will never be helped by
Allah in any way, except if you indeed fear a danger from
them. And Allah warns you against Himself, and to Allah is
the final return.)
The Disbelievers Mock the Prayer and the Adhan
Allah said,
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iAnd when you proclaim the call for the Saldh, they take it
(but) as a mockery and fun;)
When you proclaim the Adhan for the prayer, which is the
best action there is, for those who have sound minds and good
m
At-Tabari 10:430.
Surah 5. Al-Md'idah (59 - 63) ( Part-6 )
223
comprehension,
ithey take it...) also,
)as a mockery and fun; tltat is because they are a people who
understand not.)
the acts of worship and Allah’s Law. These are the
characteristics of the followers of Shaytan who,
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«W?ten file call for prayer is made, Shaytan takes to his heels
passing wind so that he may not hear the Adhan . When the call
is finished he comes back, and when the Iqdmah is pronounced,
Shaytan again takes to his heels. When the Iqdmah is finished
he comes back again and tries to interfere with the person and
his thoughts and to say, 'Remember this and that,' which he
has not thought of before the prayer, until the praying person
forgets how much he has prayed. If anyone of you does not
remember, then he should perform two prostrations before
pronouncing the Salami
This Hadith is agreed upon. Az-Zuhri said, “Allah mentioned
the Adhan in His Book,
J UJj tjjr* UjJid J)
iAnd when you proclaim the call for the Saldh, they take it
(but) as a mockery and fun; that is because they are a people
who understand not.)’’
Ibn Abi Hatim recorded this statement. 12 ’
'$j & 1 j'j J>' Uj jyl ~C.j jit, d«U o' VI iL 0_,. is ji
Al-Bukhari nos. 608, 1222, 1231 and Muslim 1 :291 , 398.
’ 2 ’ Ibn Abi Hatim 4 : 1 1 64 .
224
Tafsir Ibn Kathir
(*r* ^ -T-^J 4ii\ j* A»\ x^. i£# dUi ^La ( $^j\ J* Ji
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^59. Say: "0 People of the Scripture! Do you criticize us for
no other reason than that we believe in AllaJt, and in what has
been sent down to us and in that which has been sent down
before (us), and that most of you are rebellious ?“}
460. Say: " Shall I inform you of something worse than that,
regarding the recompense from Allah: those who incurred the
curse of Allah and His wrath, and those of whom He
transformed into monkeys and swine, and those who worshipped
Tdghiit; such are worse in rank, and for more astray from the
straight path .”}
461. When they come to you, they say: “We believe." But in
fact they enter with disbelief and they go out with the same.
And Allah knows all that they were hiding .}
462. And you see many of them hurrying for sin and
transgression, and eating illegal things. Evil indeed is that
which they have been doing . ^
463. Why do not the Rabbdniyyun and the Ahbdr forbid them
from uttering sinful words and from eating illegal things. Evil
indeed is that which they have been performing. $
The People of the Book are Enraged at the Believers
Because of their Faith in Allah
Allah commands: Say, O Muhammad, to those who mock
and jest about your religion from among the People of the
Scriptures,
4 , li L>* \Ul j yl U
4Do you criticize us for no other reason than that we believe in
Allah, and in what has been sent down to us and in that which
has been sent down before (us)?}
215
Surah 5. Al-Ma'idah (59 - 63) ( Part-6 )
Do you have any criticism or cause of blame for us, other
than this? This, by no means, is cause of blame or criticism.
Allah said in other Aydt,
jyU & A % fc Cji
iAnd they had no fault except that they believed in Allah, the
Almighty, Worthy of all praise!)
and,
i.iiSti fifij 4*1 J VL
iand they could not find any cause to do so except that Allah
and His Messenger had enriched them of His bounty. )\ 9:74]
In an agreed upon Hadith, the Prophet sg said,
«5il 1^5* jlS ji Ml J -»j»- Li*
*What caused Ibn Jamil to Yanqim (refuse to give Zakdh),
although he was poor and Allah made him rich ?» [1 1
Allah’s statement,
m %)
iand that most of you are rebellious...) is connected to
4 £ o- 4 % 4 tj & a: $)
ithat we believe in Allah, and in that which has been sent
down to us and in that which has been sent down before (us).)
Therefore, the meaning of this part of the Ayah is: we also
believe that most of you are rebellious and deviated from the
straight path.
The People of the Scriptures Deserve the Worst Torment
on the Day of Resurrection
Allah said next,
i£\ JU: M cA- 'fr* > 3 *^
4Sfly; "Shall I inform you of something worse than that,
regarding the recompense from Allah?")
The Ayah commands the Prophet ^ to say: Shall I inform
I 1 ' Fath Al-Bari 3 :388 , Muslim 2 : 676 .
216
Tafsir lbn Kathir
you about a worse people with Allah on the Day of Resurrection
than what you think of us? They are you, with these
characteristics,
4 * &
i those who incurred the curse of Allah ) were expelled from
His mercy,
►
iand who incurred His wrath) and anger, after which He will
never be pleased with them,
ithose ofwhotn He transformed into monkeys and swine,)
as we mentioned in Surat Al-Baqarah (2) and as we will
mention in Surat Al-A'raf (7). Sufyan Ath-Thawri narrated that
lbn Mas'ud said, “Allah’s Messenger sg was asked if the
current monkeys and swine were those whom Allah
transformed. He said,
oS^iSl jjj t Qp 'ij 1 1 jiJ “"l 1 '
Jt*
Allah never destroyed a people by transforming them and
making offspring or descendants for them. The monkeys and
swine existed before that .*’ ’ ,1 *
This was also recorded by Muslim. 121
Allah said,
iThose who worshipped Taghiit...)
and served them, becoming their servants. The meaning of this
Ayah is: you, O People of the Scriptures, who mock our
religion, which consists of Allah’s Tawhid, and singling Him
out in worship without others, how can you mock us while
these are your characteristics? This is why Allah said,
"a
* 1 1 Mushkil Al-Athar 4 :275 .
121 Muslim 4:2051.
227
Surah 5. Al-Ma'idah (59 - 63) < Part-6 )
isuch are worse in rank ...} than what you - People of the
Scriptures - think of us Muslims,
A*-*
}attd far more astray from the straight path .}
‘More’ in the Ayah does not mean that the other party is
less’ astray, but it means that the People of the Scriptures are
far astray. In another Ayah, Allah said,
(• • ' *V •* “T ■ > ' -iv
iThe dwellers of Paradise will, on that Day, have the best
abode, and have the fairest of places for repose.}
The Hypocrites Pretend to be Believers but Hide their
Kufr
Allah said,
/ 1 * ^ •>/ j
'jv - 1 * 1**J .A- 51 ! J»j
iWhen they come to you, they say, "We believe." But in fact
they enter zuith (an intention of) disbelief and they go out with
the same.}
This is the description of the hypocrites, for they pretend to
be believers while their hearts hide Kufr. So Allah said;
-& j }
}But in fact they enter} on you, O Muhammad,
iwith disbelief} in their hearts and they depart with Kufr, and
this is why they do not benefit from the knowledge they hear
from you, nor does the advice and reminder move them. So,
}and they go out with the same} meaning, they alone,
4SJ& C %}
}and Allah knows all that they were hiding.}
Allah knows their secrets and what their hearts conceal,
even if they pretend otherwise with His creatures, thus
2 18
Tafsir Ibn Kathir
pretending to be what they sire not. Allah, Who has perfect
knowledge of the seen and unseen, has more knowledge about
the hypocrites than any of His creatures do and He will
recompense them accordingly. Allah’s statement,
iAnd you see many of them (Jews) hurrying for sin and
transgression, and eating illegal things. $
They hurry to devour prohibited and illegal things, sill the
while transgressing against people, unjustly consuming their
property through bribes and Riba,
V? c
4Evil indeed is that which they have been doing. $
Indeed, horrible is that which they used to do and the
trsmsgression that they committed.
Criticizing Rabbis and Learned Religious Men for Giving
up on Forbidding Evil
Allah said,
\% 6 kill itfs 2$ X) »
4Why do not the Rabbdniyyiin and the Ahbdr forbid them from
uttering sinful words and from eating illegal things. Evil indeed
is that which they have been performing .>
meaning why don’t the Rabbaniyyun smd the Ahbdr ^forbid
the m from this evil? The Rabbaniyyun sire the scholsu-s who
are in positions of authority, while the Ahbdr are the regular
scholsirs.
iEvil indeed is that which they have been performing.}
referring to the Rabbaniyyun, as ‘Ali bin Abi Talhah reported
from Ibn ‘Abbas, 111 because they absmdoned forbidding evil.
Ibn Jarir recorded that Ibn ‘Abbas said, “There is no Ayah in
the Qur’an that has more severe admonition than this Ayah,
m
At-Jabari 10:450.
Surah 5. Al-Ma'idah (59 - 63) (Part-6)
219
C 2?" :Uy ^ jU-Vfj
^WJiy do not the Rabbaniyyun and the Ahbdr forbid them from
uttering sinful words and from eating illegal things. Evil indeed
is that which they have been performing.}’* 1 ^
Ibn Abi Hatim recorded that Yahya bin Ya'mar said, “ ‘Ali bin
Abi Talib once gave a speech, which he started by praising
Allah and thanking Him. He then said, ‘O people! Those who
were before you were destroyed because they committed sins
and the Rabbaniyyun and Ahbar did not forbid them from evil.
When they persisted in sin, they were overcome by
punishment. Therefore, enjoin righteousness and forbid evil
before what they suffered also strikes you. Know that enjoining
righteousness and forbidding evil does not reduce the
provision or shorten the term of life.”* 2 ' Imam Ahmad recorded
that Jarir said that the Messenger of Allah gg said,
‘f'o If ilrt fj* i y; *■**
• wljjy O ill Yj
“There is no people among whom there are those who commit
sins, while the rest are more powerful and mightier than the
sinners, yet they do not stop them, but Allah will send a
punishment upon them.*
Ahmad was alone with this wording.* 3 * Abu Dawud recorded
it, but in his narration Jarir said, “I heard the Messenger of
Allah ^ saying,
“There is no one who resides among people commiting evil
among them, and they do not stop him though they are able to
do so, but Allah will punish them [all] before they die.*’* 41
111 At-Tabari 10:449.
* 2 * Kanz Al-Ummal 3 :683 .
* 3 * Ahmad 4:363.
* 4 * Abu Dawud 4 :510.
220
Tafsir Ibn Kathir
^ mm mm
Ibn Majah^ 1 ' also
recorded this Hadith.
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464. The Jews say: "Allah's Hand is tied up." Be their hands
tied up and be they accursed far what they uttered. Nay, both
His Hands are widely outstretched . He spends as He wills.
Verily, the revelation that has come to you from your Lord
makes many of them increase in rebellion and disbelief. We have
put enmity and hatred among them till the Day of
Resurrection. Every time they kindled the fire of war, Allah
extinguished it; and they (ever) strive to make mischief on the
earth. And Allah does not like the mischief-makers . ^
465. And if only the People of the Scripture had believed and
had Taqwa, We would indeed have expiated far them their sins
m
Ibn Mdjah 2:1329.
22 1
Surah 5. Al-Ma'idah (64 - 66) ( Part-6 )
and admitted them to Gardens of pleasure (in Paradise).}
466. And if only they had acted according to the Tawrah, the
Injil, and what has (now) been sent down to tltem from their
Lord (the Qur’an), they would surely have gotten provision
from above them and from underneath their feet. And among
them is a Muqtasid Ummah, but for most of them; evil is their
work.}
The Jews Say That Allah's Hand is Tied up!
Allah states that the Jews, may Allah’s continuous curses
descend on them until the Day of Resurrection, describe Him
as a miser. Allah is far holier than what they attribute to Him.
The Jews also claim that Allah is poor, while they are rich. ‘Ali
bin Abi Talhah reported that Ibn ‘Abbas commented on Allah’s
statement,
iThe Jews say, "Allah’s Hand is tied up."}
“They do not mean that Allah’s Hand is literally tied up.
Rather, they mean that He is a miser and does not spend from
what He has. Allah is far holier than what they attribute to
Him.” 111 Similar was reported from Mujahid, ‘Ikrimah,
Qatadah, As-Suddi and Ad-Dahhak. 12 * Allah said in another
Ayah,
'ij S& Ji iii ij}
iAnd let not your hand be tied (like a miser) to your neck, nor
stretch it forth to its uhnost reach (like a spendthrift), so that
you become blameworthy and in severe poverty.}
In this Ayah, Allah prohibits stinginess and extravagance,
which includes unnecessary and improper expenditures. Allah
describes stinginess by saying,
/ * » {
til -jbi J"?
iAnd let not your hand be tied (like a miser) to your neck.}
Therefore, this is the meaning that the Jews meant, may
111 At-Tabari 10:452.
121 At-Tabari 10:453.
222
Tafsir Ibti Kathir
Allah’s curses be on them. Ikrimah said that this Ayah was
revealed about Finhas, one of the Jews, 111 may Allah curse
him. We mentioned before that Finhas said,
i"Truly, Allah is poor and we are rich!"}
and that Abu Bakr smacked him. Allah has refuted what the
Jews attribute to Him and cursed them in retaliation for their
lies and fabrications about Him. Allah said,
U
4Be their hands tied up and be they accursed for what they
uttered .}
What Allah said occurred, for the Jews are indeed miserly,
envious, cowards and tremendously humiliated. Allah said in
other Ayat,
ms 43* 'f& 1 Jr. t£r. JS 4* *
iOr have they a share in the dominion? Then in that case they
would not give mankind even a Naqir. Or do they envy men
for what Allah has given them of His bounty? Then, We had
already given the family of Ibrahim the Book and the Hikmah,
and conferred upon them a great kingdom .} and,
i'fol &
4 Indignity is put over them.}
Allah’s Hands are Widely Outstretched
Allah said next,
3$ \<x si}
iNay, both His Hands are widely outstretched. He spends (of
His bounty) as He wills .}
Allah’s favors are ample, His bounty unlimited, as He owns
the treasures of everything. Any good that reaches His
At-Tabari 10:153.
Surah 5. Al-Md'idah (64 - 66) (Part-6)
223
servants is from Him alone, without partners. He has created
everything that we need by night or by day, while traveling or
at home and in all situations and conditions. Allah said,
V j5>i c>Ij U J£=» Ji f
4And He gave you of all that you asked for , and if you count
the blessings of Allah, never will you be able to count them.
Verily, man is indeed an extreme wrongdoer, an extreme
ingrate
There are many other Ayat on this subject. Imam Ahmad bin
Hanbal said that ‘Abdur-Razzaq narrated to him that Ma'mar
said that Hammam bin Munabbih said, “This is what Abu
Hurayrah narrated to us that the Messenger of Allah jg said,
f L* *l>w V 4lll
j ■ ~ Jli ~ c«j LI f jAA j pJ k
« Allah’s Right Hand is perfectly full, and no amount of
spending can decrease what He has, even though He spends by
night and by day. Do you see how much Allah has spent since
He created the heavens and earth? Yet surely it has not
decreased what He has in His Right Hand. His Throne is over
the water and in His Other Hand is the hold by which He
raises and lowers . »
He also said,
t <ul Jy*
* Allah said, ' Spend and I will spend on t/ow.V’* 1 !
This Hadith was recorded in the Two SahOisP*
The Revelation to the Muslims only Adds to the
Transgression and Disbelief of the Jews
Allah said,
111 Ahmad 2:313.
Fath Al-Bari 13 :4 1 5 , Muslim 2 :69 1 .
225
Surah 5. Al-Ma'idah (64 - 66) ( Part-6 )
fire of war, Allah extinguishes it and makes their plots turn
against them. Therefore, their evil plots will return to harm
them.
iand they (ever) strive to make mischief on earth. And Allah
does not like the mischief-makers.}
It is their habit to always strive to cause mischief on the
earth, and Allah does not like those with such behavior.
Had the People of the Book Adhered to their Book, they
Would Have Acquired the Good of this Life and the
Hereafter
Allah said next,
iAnd if only the People of the Scripture had believed and had
Tacjiod...}
Consequently, had the People of the Book believed in Allah
and His Messenger and avoided the sins and prohibitions
that they committed;
iWe would indeed have expiated for them their sins and
admitted them to Gardens of pleasure (in Paradise).}
meaning We would have removed the dangers from them and
granted them their objectives.
<(•£-> oi ijiul fj}
iAnd if only they had acted according to the Tawrdh, the Injil,
and what has (now) been sent down to them from their Lord,}
meaning, the Qur’an, as Ibn ‘Abbas and others said. 111
ithey would surely have gotten provision from above them and
from underneath their feet.}
Had they adhered to the Books that they have with them
III
At-Tabari 10:463.
Surah 5. Al-Ma’idah (67) ( Part-6 )
227
i O-Xc-
«il gill OlAiJl [yC.
^ t'j’ ’sir- Q (*r'Qj 0; -U^ !>;
iThen We gave the Book as inheritance to such of Our servants
whom We chose. Then of them are some who wrong themselves,
and of them are some who follow a middle course, and of them
are some who, by Alldlt's pertnission, are Sdbiq (foremost) in
good deeds. That itself is indeed a great grace. 'Adn (Eden)
Paradise (everlasting Gardens) will they enter, therein will they
be adorned with bracelets of gold and pearls, and their garments
there will be of silk. >[35:32-33]
i % Xi* 0 j2 i oli ut 4 Z & Jji#
^ v -it ^iSf ^
<67. O Messenger! Convey what has been sent down to you
from your Lord. And if you do not, then you have not
conveyed His Message. Allah will protect you from mankind.
Verily, Allah guides not the people who disbelieve
Commanding the Prophet to Convey the Message;
Promising Him Immunity and Protection
Allah addresses His servant and Messenger Muhammad jg
by the title ‘Messenger’ and commands him to convey all that
He has sent him, a command that the Prophet jg has fulfilled
in the best manner.
Al-Bukhan recorded that ‘A’ishah said, “Whoever says to you
that Muhammad hid any part of what Allah revealed to him,
then he is uttering a lie. Allah said.
40 Messenger! Convey what has been sent down to you from
your Lord.
Al-Bukhari collected the short form of this story here, but
mentioned the full narration in another part of his book.
Muslim in the Book of /man, 121 At-Tirmidhi, and An-Nasal in
111 Fath Al-Bari 8: 124.
121 Muslim 1:159.
228
Tafsir Ibn Kathir
the Book of Tafsir of their Simons 1 * 1 also collected this Hadith.
In is recorded in the Two Sahihs that ‘A’ishah said, “If
Muhammad hid anything from the Qur’an, he would have
hidden this Ayah,
/>/*< \ ^ •>
T*--* 1 O' o* - ’ ‘‘s'j ir’U’ iti-e
"-'X.
4But you did hide in yourself that which Allah will make
manifest, you did fear the people while Allah had a better right
that you should fear Him >” 12 '
Al-Bukhari recorded that Az-Zuhri said, “From Allah comes
the Message, for the Messenger is its deliverance and for us is
submission to it.”* 3 ’ The Ummah of Muhammad jg has
testified that he has delivered the Message and fulfilled the
trust, when he asked them during the biggest gathering in his
speech during the Farewell Hajj. At that time, there were over
forty thousand of his Companions. Muslim recorded that Jabir
bin ‘Abdullah said that the Messenger of Allah said in his
speech on that day,
pi ui
a O people! You shall be asked about me, so what are you going
to reply?*
They said, “We bear witness that you have conveyed (the
Message), fulfilled (the trust) and offered sincere advice.” The
Prophet kept raising his finger towards the sky and then
pointing at them, saying,
pin ji
«0 Allah! Did I convey ? 0 Allah! Did I convey ?» ,4)
Allah’s statement,
U JJ
iAnd if you do not, then you have not conveyed His
Message . b
•*i Tuhfat Al-Ahwadhi 8 :441 and An-Nasal in Al-Kubr& 6 :315 .
,2 > Fath Al-B&ri 13:415, Muslim 1 :160.
131 Fath Al-B&ri 13:512.
141 Muslim 2 :886.
Surah 5. Al-Ma'idah (67) ( Part-6 )
229
meaning: If you do not convey to the people what I sent to
you, then you have not conveyed My Message. Meaning, the
Prophet knows the consequences of this failure. ‘Ali bin Abi
Talhah reported that Ibn ‘Abbas commented on the Ayah,
iAnd if you do not, then you have not conveyed His
Message
“It means, if you hide only one Ayah that was revealed to you
from your Lord, then you have not conveyed His Message.”* 11
Allah’s statement,
UO\ Si
UO
iAllah will protect you from mankind means, you convey My
Message and I will protect, aid and support you over your
enemies and will grant you victoiy over them. Therefore, do not
have any fear or sadness, for none of them will be able to touch
you with harm. Before this Ayah was revealed, the Prophet sgj
was being guarded, as Imam Ahmad recorded that ‘A’ishah said
that the Prophet ^ was vigilant one night when she was next to
him; she asked him, “What is the matter, O Allah’s
Messenger?” He said,
«;Hji y. iaju 'iJrj
tWould that a pious man from my companions guard me
tonight h
She said, “Suddenly we heard the clatter of arms. The Prophet
3s said,
«?iii ^
>Who is that?".*
He (the new comer) replied, “I am Sa‘d bin Malik (Sa‘d bin Abi
Waqqas).” The Prophet ig asked,
SLf U>
*What brought you here?*
He said, “1 have come to guard you, Allah’s O Messenger.”
m
A(-Tabari 10:468.
Surah 5. Al-Ma'idah (68 - 69) (Part-6
231
wills,} and,
Li !*> -tdc L3J»^
{Your duty is only to convey and on Us is the reckoning.}
*a.* £ &S « a?i $ V&J4
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i + >*•* . > * _<> 4t /f /./
T (i-* jj >- 4 ?* >-*>*■ 5b U^»
<68. Say: "O Peop/e o/ the Scripture! You have nothing till
you act according to the Tawrdh, the Injil, and what has (now)
been sent down to you from your Lord (the Qur'an).” Verily,
the revelation that has come to you from your Lord makes many
of them increase in rebellion and disbelief. So do not grieve for
the people who disbelieve.}
i69. Surely, those who believe, and those who are the Jews and
the Sabians and the Christians, whosoever believed in Allah and
the Last Day, and worked righteousness, on them shall be no
fear, nor shall they grieve.}
There is no Salvation Except through Faith in the
Qur’an
Allah says: O Muhammad, say,
40 People of the Scripture! You have nothing...}
meaning no real religion until you adhere to and implement
the Tawrdh and the Injfl. That is, until you believe in all the
Books that you have that Allah revealed to the Prophets. These
Books command following Muhammad and believing in his
prophecy, all the while adhering to his Law. Before, we
explained Allah’s statement,
iVerily, the revelation that has come to you from your Lord
makes many of them increase in rebellion and disbelief.}
232
Tafsir Ibti Kathir
4 So do not grieve for the
people who disbelieve >,
Do not be sad or
taken aback by their
disbelief. Allah said
next,
iSurely, those who
believe ^ referring to
Muslims,
4 those who are the
Jews} who were
entrusted with the
Tawrah,
4and the Sabians.. .} a
sect from the
Christians and
Magians who did not
follow any particular
religion, as Mujahid stated. As for the Christians, they are
known and were entrusted with the Injll. The meaning here is
that if each of these groups believed in Allah and the Hereafter,
which is the Day of Judgement and Reckoning, and performed
good actions, which to be so, must conform to Muhammad’s
Law, after Muhammad was sent to all mankind and the
Jinns. If any of these groups held these beliefs, then they shall
have no fear of what will come or sadness regarding what they
lost, nor will grief ever affect them. We discussed a similar
Ayah before in Surat Al-Baqarah (2:62].
^ />* 4 ^ *•
^ * * A ✓ - I y .
JUl54Jjlj J iil
jl {j* Lai) l* » jljJl *4 LmL«j» 1
>-
i*
"!? f jjiy Ut£=> "5tiy bL*jlj jj; ..
Surah 5. Al-Ma'idah (70 - 71) ( Part-6 )
233
470. Verily, We took the covenant of the Children of Israel and
sent Messengers to them. Whenever there came to them a
Messenger with what they themselves desired not, a group of
them they called liars, and others among them they killed. 4
471. They thought there will be no Fitnah (trial or
punishment), so they became blind and deaf; after that Allah
turned to them (with forgiveness); yet again many of them
became blind and deaf. And Allah is the All-Seer of what they
do.}
Allah reminds that He took the covenant and pledges from
the Children of Israel to hear and obey Him and His
Messenger. They broke these pledges and covenants and
followed their lusts and desires instead of the law, and
whichever part of the law they agreed with, they took it.
Otherwise, they abandoned it, if it did not conform to their
desires. This is why Allah said,
X ^ Vi
4Whenever there came to them a Messenger with what they
themselves desired not - a group of them they called liars, and
others among them they killed. They thought there will be no
Fitnah (trial or punishment) so they became blind and deaf.}
thinking that they would suffer no repercussions for of the evil
that they committed. Consequently, they were blinded from the
truth and became deaf, incapable of hearing the truth. For
these reasons they were unable to be guided by it. Allah
forgave that, then,
4^1 \f^}
4yet they became blind and deaf} again,
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4many of them, and Allah is the All-Seer of what they do.}
He has perfect knowledge of what they do and whomever
among them deserves the guidance and whomever deserves
misguidance.
234
Tafsir Ibn Kathir
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472 . Surely, they have disbelieved who say: “Allah is the
Messiah ['Isa], son of Maryam." But the Messiah said: “O
Children of Israel! worship Allah, my Lord and your Lord"
Verily, whosoever sets up partners (in worship) with Allah,
then Allah has forbidden Paradise for him, and the Fire will be
his abode. And for the wrongdoers there are no helpers. $
473 . Surely, they have disbelieved who say: "Allah is the third
of three." And there is no god but One Cod (Allah). And if
they cease not from what they say, verily, a painful torment
will befall on the disbelievers among them.}
i74. Will they not repent to Allah and ask His forgiveness? For
Allah is Oft-Forgiving, Most Merciful.}
475 . The Messiah ['Isa], son of Maryam, was no more than a
Messenger; many were the Messengers that passed away before
him. His mother [Maryam] was a Siddiqah. They both used to
eat food. Look haw We make the Ay at clear to them; yet look
how they are deluded away (from the truth).}
The Disbelief of the Christians; ‘!sa Only called to
Tawhid
Allah states that the Christians such sects as Monarchite,
Jacobite and Nestorite are disbelievers, those among them who
say that Isa is Allah. Allah is far holier than what they
attribute to Him. They made this claim in spite of the fact that
“Isa made it known that he was the servant of Allah and His
Messenger. The first words that Isa uttered when he was still
a baby in the cradle were, “I am ‘Abdullah (the servant of
Allah).” He did not say, “I am Allah,” or, “I am the son of
235
Surah 5. Al-Ma'idah (72 - 75) ( Part-6 )
Allah.” Rather, he said.
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4 Verily , I ant a servant of Allah, He has given me the
Scripture and made me a Prophet . ^
until he said,
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i"Attd verily Allah is my Lord and your Lord. So worship
Him (Alone). That is the straight path.”}
He also proclaimed to them when he was a man, after he
was sent as a Prophet, commanding them to worship his Lord
and their Lord, alone without partners,
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iBut the Messiah said, "O Children of Israel! worship Allah,
my Lord and your Lord.” Verily, whosoever sets up partners
with Allah . . .$> in worship;
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i-. ■ then Allah has forbidden Paradise for him, and the Fire will
be his abode. $
as He will send him to the Fire and forbid Paradise for him.
Allah also said;
iVerily, Allah forgives not that partners should be set up with
Him (in worship), but He forgives except that (anything else) to
whom He wills > and,
iAnd the dwellers of the Fire will call to the dwellers of
Paradise; "Pour on us some water or anything that Allah has
provide you with.” They will say: " Allah has forbidden both to
the disbelievers
237
Surah 5. Al-Ma'idah (72 - 75 ) (Part-6)
Allah replied,
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iBut there is no god but One God.}
meaning there are not many worthy of worship but there is
only One God without partners, and He is the Lord of all
creation and all that exists. Allah said next, while threatening
and admonishing them,
/ / I s s • f ^ \
i/ they cease not from what they say,} their lies and false
claims,
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iverily, a painful torment will befall the disbelievers among them.} in
the Hereafter, shackled and tormented. Allah said next,
S’* i'
&}
iWill they not repent to Allah and ask His Forgivettess? For
Allah is Oft-Forgiving, Most Merciful.}
This demonstrates Allah’s generosity, kindness and mercy for
His creatures, even though they committed this grave sin and
invented such a lie and false allegation. Despite all of this,
Allah calls them to repent so that He will forgive them, for
Allah forgives those who sincerely repent to Him.
‘Isa is Allah’s Servant and His Mother is a Truthful
Believer
Allah said,
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iThe Messiah, son of Maryam, was no more than a
Messenger; many were the Messengers that passed away before
him.}
‘Isa is just like the previous Prophets, and he is one of the
servants of Allah and one of His honorable Messengers. Allah
said in another Ayah,
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iHe ['Isa] was not more tlum a servant. We granted Our favor
Tafsir Ibn Kathir
to him, and We
made h i m a n
example for the
Children of
Israel. ^
Allah said next,
iHis mother was a
Siddiqahfy for she
believed in Allah with
complete trust in Him.
This is the highest
rank she was given,
which proves that she
was not a Prophet.
Allah said next,
4 They both used to eat food$
needing nourishment
and to relieve the call of
nature. Therefore, they
are just servants like
other servants, not
may Allah’s continued
curses cover them until the Day of Resurrection. Allah said next,
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gods as ignorant Christian sects claim,
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4 Look how We make the Ay at clear to them . ^ making them
unequivocal and plain,
4yet look how they are deluded away (from the truth). $
look at the opinions, misguided ideas, and claims they cling
to, even after Our clarification and plain, unequivocal
explanation.
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Surah 5. Al-Md’idah (76 - 77) ( Part-6 )
239
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<76. Say: "How do yo« worship besides Allah something which
has no power either to harm or to benefit you? But it is Allah
Who is the All-Hearer, All-Knower .”}
477. Say: "O People of the Scripture! Exceed not the limits in
your religion beyond the truth, and do not follow the vain
desires of people who went astray before and who misled many,
and strayed (themselves) from the right path.”}
The Prohibition of Shirk (Polytheism) and Exaggeration
in the Religion
Allah admonishes those who take up rivals with Him and
worship the idols, monuments and false deities. Allah states
that such false deities do not deserve any degree of Divinity.
Allah said,
43 *^
4Say} O Muhammad, to those from among the Children of
Adam, such as the Christians, who worship other than Allah,
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4How do you worship besides Allah something which has no
power either to harm or to benefit you?}
meaning, which cannot prevent harm for you nor bring about
your benefit,
4But it is Allah Who is the All-Hearer, All-Knower.}
He hears what His servants say and has knowledge of all
things. Therefore, how did you worship inanimate objects that
do not hear, see or know anything - having no power to bring
harm or benefit to themselves let alone others - instead of
worshipping Allah? Allah then said,
/ » / j/ »>, , i > t/ / / •/ ^ , •> \
4Say : "O People of the Scipture! Exceed not the limits in your
religion beyond the truth,}
240
Tafsir Ibn Kathir
Meaning: Do not exceed the limits concerning the truth and
exaggeration in praising whom you were commanded to honor.
You exaggerated in his case and elevated him from the rank of
Prophet to the rank of a god. You did this with Isa, who was a
Prophet, yet you claimed that he is god besides Allah. This
error occurred because you followed your teachers, the
advocates of misguidance who came before your time and who,
4... and who misled many, and strayed (thetnselves) from the
right path,}
deviated from the straight path, to the path of misguidance
and deviation.
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47S. 77iose among the Children of Israel who disbelieved were
cursed by the tongue ofDawud and 'Isa, son of Maryam. Tltat
was because they disobeyed (Allah and the Messengers) and
were ever transgressing (beyond the bounds).}
479. They used not to forbid one another from the evil tltey
committed. Vile indeed was what they used to do.}
480. You see many of them taking the disbelievers as their
friends. Evil indeed is that which they have sent forward before
themselves ; for tlmt (reason) Allah is wrath with them, and in
torment they will abide.}
481. And had tltey believed in Allah, and in the Prophet and in
what has been revealed to him, never would they have taken
them as friends; but many of them are rebellious.}
Allah Cursed the Disbelievers Among the Children of
Israel
Allah states that He has cursed the disbelievers among the
Children of Israel long ago, and revealed this fact to His
Surah 5. Al-Md'idah (78 - 81) ( Part-6 )
2 41
Prophets Dawud and “Isa, son of Maryam. He cursed them
because they disobeyed Allah and transgressed against His
creatures. Al-‘Awfi reported that Ibn ‘Abbas said, “They were
cursed in the Tawrah, the Injll, the Zabur (Psalms) and the
Furqan (Qur’an).” Allah then states that during their time,
their habit was that,
iTh ey used not to forbid one another from the evil they
committed.}
They did not forbid each other from committing sins and the
prohibitions. Allah chastised them for this behavior, so that
their behavior would not be imitated. Allah said,
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iVile indeed was what they used to do.}
Hadiths that Order Enjoining Righteousness and
Forbidding Evil
There are many Hadiths that order enjoining righteousness
and forbidding evil. Imam Ahmad recorded that Hudhayfah bin
Al-Yaman said that the Prophet sg said,
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o By He in Whose Hand is my soul! You will enjoin
righteousness and forbid evil, or Allah will send a punishment
on you from Him. Then, you will supplicate to Him, but He
will not accept your supplication j* 11
At-Tirmidhi also recorded it and said, “This Hadith is
Hasan .”* 21
Muslim recorded that Abu Said Al-Khudri said that the
Messenger of Allah jg said,
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1
111 Ahmad 5:388
* 2 * Tuhf at Al-Ahwadhi 6:39 1 .
Surah 5. Al-Ma'idah (78 - 81) ( Part-6 )
243
Recorded by Abu Dawud, At-Tirmidhi, and Ibn Majah .' 11 At-
Tirmidhi said, “ Hasan Gharib from this route of narration.”
Imam Ahmad recorded that Hudhayfah said that the Prophet
S& said,
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u/f is not required of the Muslim tluit Ite humiliate himself >
They said, ‘How does one humiliate himself?” he said;
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a He fuites on fria/s f/taf /ie is not capable of enduring .“ ,2!
This was recorded by At-Tirmidhi and Ibn Majah, and At-
Tirmidhi said, “This Hadith is Hasan Sahih Gharib .”* 3 '
Censuring the Hypocrites
Allah said,
4 Vow see /Many of them taking the disbelievers as their friends
Mujahid said that this Ayah refers to the hypocrites. Allah’s
statement,
iEvil indeed is that which they have sent forward before
themselves
by giving their loyalty and support to the disbelievers, instead
of the believers. This evil act caused them to have hypocrisy in
their hearts and brought them the anger of Allah, that will
remain with them until the Day of Return. Allah said;
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ifor that (reason) Allah is wrath with them $ because of what they
did. Allah next said that,
1*1 Abu Dawud 4:514, Tuhfat Al-Ahwadhi 6:395, and Ibn Majah
2:1329.
Ahmad 5 : 1405.
131 Tuhfat Al-Ahwadhi 6 :531 , Ibn Majah 2 :1332.
244
Tafsir Ibtt Kathir
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sincerely believed in
Allah, His Messenger
and the Qur’an, they
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and being enemies
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4but many of them are rebellious disobedient to Allah and His
Messenger and defiant of the Ayat of His revelation that He
sent down.
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Surah 5. Al-Ma’idah (82 - 86) ( Part-7 )
245
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482 . Verily, you will find the strongest among men in enmity
to the believers the Jews and those who commit Shirk, and you
will find the nearest in love to the believers those who say : "We
are Christians." That is because among them are priests and
monks, and they are not proud.}
483. And when they listen to what has been sent down to the
Messenger, you see their eyes overflowing with tears because of
the truth they have recognized. They say: "Our Lord! We
believe; so write us down among the witnesses."}
484. "And why should we not believe in Allah and in that
which has come to us of the truth? And we wish that our Lord
will admit us along with the righteous people."}
485. So because of what they said, Allah awarded them with
Gardens under which rivers flow, they will abide therein
forever. Such is the reward of good-doers .}
486. But those who disbelieved and belied Our Ayat, they shall
be the dwellers of Hell.}
The Reason Behind Revealing these Ayat
Said bin Jubayr, As-Suddi and others said that these Ayat
were revealed concerning a delegation that An-Najashi (King of
Ethiopia) sent to the Prophet jg in order to hear his words and
observe his qualities. When the delegation met with the Prophet
and he recited the Qur’an to them, they embraced Islam,
cried and were humbled. Then they returned to An-Najashi and
told him what happened. 11 ’ ‘Ata’ bin Abi Rabah commented,
“They were Ethiopians who embraced Islam when the Muslims
who migrated to Ethiopia resided among them.” Qatadah said,
“They were some followers of the religion of Isa, son of Maryam,
who when they saw Muslims and heard the Qur’an, they
became Muslims without hesitation.” 12 ’ Ibn Jarir said that
these Ayat were revealed concerning some people who fit this
description, whether they were from Ethiopia or otherwise.
Allah said,
111 At-Tabari 10:499,500.
121 At-Tabari 10:501.
246
Tafsir Ibn Kathir
iVerily, you will find the strongest among men in enmity to
the believers the Jews and those who commit Shirk,}
This describes the Jews, since their disbelief is that of
rebellion, defiance, opposing the truth, belittling other, people
and degrading the scholars. This is why the Jews - may
Allah’s continued curses descend on them until the Day of
Resurrection - killed many of their Prophets and tried to kill
the Messenger of Allah ^ several times, as well as, performing
magic spells against him and poisoning him. They also incited
their likes among the polytheists against the Prophet
Allah’s statement,
iand you will find the nearest in love to the believers those who
say: "We are Christians."}
refers to those who call themselves Christians, who follow the
religion of the Messiah and the teachings of his Injll. These
people are generally more tolerant of Islam and its people,
because of the mercy and kindness that their hearts acquired
through part of the Messiah’s religion. In another Ayah, Allah
said;
Vj O'j
i And We ordained in the hearts of those who followed him,
compassion, mercy, and monasticism . . > |11 [57:27].
In their book is the saying; “He who strikes you on the right
cheek, then turn the left cheek for him.” And fighting was
prohibited in their creed, and this is why Allah said,
l| Ibn Kathir only mentioned this much of the Ayah, and what he
intended by it should be clear to the reader. However, the
remainder of the Ayah, which can be translated as ; 4 that they
invented which We did not prescribe for them.} (refering to
monasticism) obviously contradicts Ibn Kathlr’s objective here. He
himself discusses this issue shortly, as well as at the end of the
Tafsir of Surat Al-Hadld., as will appear later, if Allah wills.
iThat is because among them are Qissisin (priests) and Ruhbdn
(monks), and they are not proud. $
This means that among them are Qissisin (priests). The word
Ruhbdn refers to one dedicated to worship.
Allah said,
iThat is because among them are priests and monks, and they
are not proud. i
This describes them with knowledge, worship and humbleness,
along with following the truth and fairness.
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4 And when they listen to what has been sent down to the
Messenger, you see their eyes overflowing with tears because of
the truth they have recognized >
This refers to the good news that they have about the advent
of Muhammad jfe,
ics^Lii ^ \lj
iThey say: " Our Lord! We believe; so write us down among
the witnesses /y
who testify to the truth and believe in it.
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i"And why should we not believe in Allah and in that which
has come to us of the truth? And We wish that our Lord will
admit us (in Paradise) along with the righteous people . '>
Such sect of Christians are those mentioned in Allah’s
statement,
iAnd there are, certainly, among tire People of the Scripture,
those who believe in Allah and in Hurt which has been revealed
to you, and in tltat which has been revealed to them, humbling
themselves before Allah. $>[3:199] and,
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248
Tafsir Ibn Kathfr
4 Those to whom We gave the Scripture before it, they believe in
it (the Qur'an). And when it is recited to them, they say, "We
believe in it. Verily, it is the truth from our Lord. Indeed even
before it we were Mws/wis'>|28:52-53), until,
4 "We seek not the ignorant. '>[28:55]
This is why Allah said here,
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4So because of ivhat they said, Allah awarded them...) rewarding
them for embracing the faith and recognizing and believing in
the truth,
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4Gardens under which rivers fimo (in Paradise), they will abide
therein forever.)
and they will never be removed from it, for they will dwell and
remain in it forever and ever,
4Such is the reward of good-doers) who follow the truth and
obey it wherever, whenever and with whomever they find it.
Allah then describes the condition of the miserable.
UM ft
4But those who disbelieved and belied Our Ayat,) defied and
opposed them,
4 ^»&
4 they shall be the dwellers of the (Hell) Fire. )
For they are the people of the Fire who will enter and reside
it (eternally).
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487. O you who believe! Make not unlawful the good things
249
Surah 5 . Al-Ma'idah (87 - 88) (Part-7)
which Allah has made lawful to you, and transgress not.
Verily, Allah does not like the transgressors.}
<$88. And eat of the things which Allah has provided for you,
lawful and good, and have Taqwa of Allah in Whom you
believe .}
There is No Monasticism in Islam
‘AH bin Abi Talhah said that Ibn ‘Abbas said, “This Ayah
[5:87| was revealed about some of the Companions of the
Prophet sg who said, “We should cut off our male organs,
abandon the desires of this life and travel in the land, just as
the Ruhban (monks) do.’ When the Prophet heard of this
statement, he summoned them and asked them if they made
this statement and they answered ‘Yes.’ The Prophet sg said,
V p &
* - »' 5 1 ' 'A • *
«/ fast and break my fast, pray and sleep, and marry women.
Wlwever follmvs my Sunnah is of me, and whoever abandons
my Sunnah is not of
Ibn Abi Hatim also coUected this Hadith. Ibn Marduwyah
recorded that Al-‘Awfi said that Ibn ‘Abbas narrated a similar
Hadith. It is recorded in the Two Sahihs that ‘A’ishah said that
some of the Companions asked the wives of the Prophet jg
about the acts of worship that he performed in private. One of
them said, “I will not eat meat,” another said, “I will not many
women,” while the third said, “I will not sleep on the bed."
When the Prophet sg heard this statement, he said,
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’‘What is the matter with some people who said such and such?
I fast and break the fast, sleep and wake to stand to pray, eat
meat, and marry women. He who is not pleased with my
Sunnah is not of me. ^
At-Tabari 10:518. Similar mention of the cause of revelation is
recorded by Al-Bukhari .
Fath Al-Bari 9:5, Muslim 2 : 1020 .
251
Surah 5. Al-Ma'idah (89) (Part-7)
iand have Taqwa of Allah in Whom you believe. $
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^89. /W/o/i un// not punish you for what is unintentional in
your oaths, but He will punish you for your deliberate oaths;
for its expiation feed ten poor, on a scale of the Awsat of that
with which you feed your own families; or clothe them; or free
a slave. But whosoever cannot afford, then he should fast for
three days. That is tlte expiation for the oaths when you have
sworn. And protect your oaths. Thus Allah makes clear to you
His Ayat that you may be grateful
Unintentional Oaths
We mentioned the subject of unintentional oaths in Surat Al-
Baqarah, all praise and thanks are due to Allah, and so we do
not need to repeat it here. We also mentioned that the Laghw
in oaths refers to one’s saying, “No by Allah,” or, “Yes, by
Allah,” unintentionally.
Expiation for Breaking the Oaths
Allah said,
ibut He will punish you for your deliberate oaths.} in reference to
the oaths that you intend in your hearts,
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ifor its expiation (a deliberate oath) feed ten poor,}, who are
needy, not able to find necessities of the life.
Allah’s statement,
Si}
ion a scale of the Awsat of that with which you feed your own
families;}
means, “On the average scale of what you feed your families. - ’
252
Tafsir Ibn Kathir
according to Ibn ‘Abbas, Said bin Jubayr and Ikrimah . 111 ‘Ata’
Al-Khurasani commented on the Ayah, “From the best of what
you feed your families ”. 121 Allah’s statement,
a}
ior clothe them,} refers to clothing each of the ten persons
with what is suitable to pray in, whether the poor person was
male or female. Allah knows best. Al-‘Awfi said that Ibn 'Abbas
said that the Ayah means a robe or garment for each poor
person (of the ten). 13 ' Mujahid also said that the least of
clothing, referred to in the Ayah, is a garment, and the most is
whatever you wish . 141 Al-Hasan, Abu Ja'far Al-Baqir, ‘Ata’,
Tawus, Ibrahim An-Nakhal, Hammad bin Abi Sulayman and
Abu Malik said that it means (giving each of the ten poor
persons) a garment each. 15 * Allah’s statement,
ior free a slave} refers to freeing a believing slave. In the
Muwatta’ of Malik, the Musnad of Ash-Shafil and the Sahih of
Muslim, a lengthy Hadith was recorded that Umar bin Al-
Hakam As-Sulami said that he once had to free a slave (as
atonement) and he brought a black slave girl before the
Messenger of Allah j^, who asked her;
d'
sWhere is Allah?* She said, “Above the heavens.” He said,
*Who am I?* She said, “The Messenger of Allah.” He said,
*Free her, for she is a believer .» |61
There are three types of expiation for breaking deliberate
111 At-Tabari 10:541.
121 At-Tabari 10:531.
,31 At-Tabari 10:547.
141 At-Tabari 10:545.
|s| At-Tabari 10:545,546.
161 Al-Muwatfa’ 2 :776 , Ar-Risdlah no. 75, Muslim 1 :38.
J 'TV mm V oaths, and whichever
(A>^ b 'j-rr** 1 ^ jl ' 'rJi suffice, according to
the consensus (of the
^ , scholars). Allah
b J 1 j 'oj'-ul ' (^ca; y. O' ' mentioned the easiest,
“ r: s;
p". ><lil is easier than giving
• > s '•>'.* / •* >■' away clothes, and
^ jcJljjp'blj-y giving away clothes is
i £jkj\jSW->\ jii\U liVlS^Q c.^ easier than freein 8 a
, i . slave. If one is unable
i~~^3 ^ ' (<■ ' to fulfill any of these
options, then he fasts
7 l ” , for t hree days for
expiation, just as
>t e jjzxiAf ,t Allah said,
juillljbi'il jyj v'-te -43iiU’i
^tf" »?."■/ -".**<? K',- ^
", ,/»,«<,* •>’>"<'!'•'.>■■ iBut whosoever cannot
iui.^^iefeU^^ht.SfSi. ^ (lhalK the „ he
should fast far three
jit. /, < nt >- fit'* - "• '\' days . ^
| ubayy bin ^
Ibn Mas“ud and his
students read this Ayah as follows, “Then he should fast three
consecutive days.” 1 11 Even if this statement was not narrated
to us as a part of the Qur’an through Mutawatir narration, it
would still be an explanation of the Qur’an by the Companions
that has the ruling of being related from the Prophet
Allah’s statement,
VJZ
iThat is the expiation far the oaths when you have sworn. >[5:89]
means, this is the legal way to atone for deliberate oaths,
At-Tabari 5 :31 .
254
Tafsir Ibn Kathir
iAnd protect your oaths . ^ Do not leave your broken oaths
without paying the expiation for them, according to the
meaning given by Ibn Jarir. 11 *
iThus Allah makes clear to you His Aydt} and explains them to
you,
4 that you may be grateful. }
fix pfts iuVe jar Gi \p: sir
j* (5-Luj j iylUt ^521 ^ J SllliJi i_»J» l2)
lyixU ^Jy jji ijjjitj Jy-J' <ai }jL2)f jfcj jll
Li ft*- |>l_cj iyjii S-rJ' Lit
44 JS5 $ j !££j <$ ? c^iJi ijU; usr c 4
490. O you who believe! Khamr, Maysir, Ansdb, and Azlam
are a Rijs of Shay tan’ s handiwork. So avoid that in order that
you may be successful .}
492 . Shaytan wants only to excite enmity and hatred between
you with Khamr and Maysir, and hinder you from the
remembrance of Allah and from the Salah (the prayer). So, will
you not then abstain ?}
492. And obey Allah and obey the Messenger, and beivare.
Then if you turn away, you should know that it is Our
Messenger's duty to convey in the clearest way.}
493. Those who believe and do righteous good deeds, there is no
sin on them for what they ate, if they have Taqwd and believe
and do righteous good deeds, and they (again) have Taqwa and
believe, and then (once again) have Taqwa and perform good.
And Allah loves the good-doers.}
Prohibiting Khamr (Intoxicants) and Maysir (Gambling)
Allah forbids His believing servants from consuming Khamr
and Maysir which is gambling. Ibn Abi Hatim recorded that
m
At-Tabari 10:560,562.
255
Surah 5. Al-Ma'idah (90 - 93 ) ( Part-7 )
a ^ Talib, the Leader of the Faithful, said that chess is
® , of fabling.' 1 ' Ibn Abi Hatim recorded that ‘Ata’
Mujahid and Jawus, or , two of them, said that every type of
gambling, including children’s playing with (a certain tyZ of)
nuts is Maysir. Ibn Umar said that Al-Maysir means
gambling and this is the same statement that Ad-Dahhak
reported from Ibn ‘Abbas, 1 I4 < who added, “They used to gamble
Th ° { ^ dhUi yy ah > until Islam came. Allah then
forbade them from this evil behavior.”
Meaning of Ansab and Azldm
M-Ansf were altar stones, in whose vicinity sacrifices were
offered (dunng the time of Jahiliyyah), according to Ibn ‘Abbas
thafvwi »*** ’ SSld bm Jubayr and ^'Hasan. They also said
Uiat Af-Azla/n were arrows that they used for lotteries to make
decisions, as Ibn Abi Hatim narrated.
Allah said,
4 A Rijs of Shay tan's handiwork}
meaning, abomination of Shaytan’s handiwork, according to
Ah bm Abi Talhah who reported it from Ibn ‘Abbas. ,S) SaTd
bin Jubayr said that Rijs means ‘sin’ |6) while Zayd bin Aslam
said; “An evil handiwork of Shaytan.”* 7 *
^So avoid that} avoid all of these abominations,
{in order that you may be successful.} and this is a statement of
encouragement. Allah said next,
Ml such saying, through all of its routes, is not authentically
attributable to him , may Allah be pleased with him .
< 2 ' At-Tabari 4:322 ,323.
131 At-Tabari 4:325.
141 At-Tabari 4:324.
I s ! At-Tabari 10:565.
* 61 At-Tabari 4:330.
I 7 * At-Tabari 10:565.
256
Tafsir Ibn Kathir
ji' Ji o* ' j~fA) j 'tyxj i j4y_ J jiiLili i!5 }»
/ .*>'1 >\ *'<.* "
T " J+> o*j
iShaytdn wants only to excite enmity ami hatred between you
with Khamr (intoxicants) and Maysir (gambling), and hinder
you from the remembrance of Allah and from the Saldli (the
prayer). So, will you not then abstain ?}
This is a threat and a warning.
Hadiths that Prohibit Khamr (Intoxicants)
Imam Ahmad recorded that Abu Hurayrah said, “There were
three stages to prohibiting Khamr (intoxicants). When the
Messenger of Allah is migrated to Al-Madlnah, the people were
consuming alcohol and gambling, so they asked the Messenger
of Allah $fc; about these things, Allah revealed,
j*
iTIiey ask you about alcoholic drink and gambling. Say: "In
them is a great sin, and (some) benefit for men. '>[ 2 : 219 ],
until the end of the Ayah. The people said, They (intoxicants
and gambling) were not prohibited for us. Allah only said.
^
{In them is a great sin, and (some) benefit for inen.y
So they went on drinking Khamr until one day, one of the
emigrants lead his companions in the Maghrib prayer and
mixed up the Ayat in his recitation. Thereafter Allah 1
down a tougher statement, ’ 1 senl
'i-% i&* I£2 i ip : ajf
what you utter.) (4 : 43j : " 0W ttteamttg of)
so^that t/Sd “IS l>Cf0r ° ‘ hC Ume ° f “» Player
Ayah was later revealed P™ 5 ™ Whi '° sober - A ^mer
^ ^ * * «- » x* XX & <h <U 5 *
i
257
Surah 5. Al-Ma'idah (90 - 93) (Part-7)
40 you who believe! Khamr, Maysir, Ansdb, and Azldm are
an abomination of Shay tan's handiwork. So avoid that in order
that you may be successful >[5:90-91]
So they said, *We abstained, O Lord!’ Later, some people
said, ‘O Allah’s Messenger! Some people died in the cause of
Allah, while some others died in their beds, but they used to
drink alcohol and indulge in gambling, which Allah has made
a Rijs of the work of Shaytan.’ So Allah sent down,
./ . l»vi +■ * •> s /
iThose who believe and do righteous good deeds, there is no sin
on them for what they ate ... > [5:93], until the end of the
Ayah.
The Prophet sg said,
U5 IjS? tfX* >
“Had they been made impermissible for them, they would have
abandoned them as uou have abandoned them .» Ahmad
recorded this Hadith J* 1
Imam Ahmad recorded that Umar bin Al-Khattab said, “O
Allah! Explain the verdict about Khamr to us clearly.” The
Ayah in Surat Al-Baqarah was revealed,
pi tfi j* JUJj
iThey ask you about alcoholic drink and gambling. Say: "In
them is a great sin .'>[2:219]
Umar was summoned and this Ayah was recited to him, but
he still said, “O Allah! Make the verdict of Khamr clear to us.”
Then the Ayah in Surat An-Nisa.’ was revealed,
40 you who believe! Do not approach the Salah when you are
in a drunken state. ^[4:43]
Thereafter, the Prophet had someone herald when it was
time to pray, “Those in a drunken state are not to approach the
prayer.” Umar was again summoned and the Ayah was recited
to him, but he still said, “O Allah! Make the verdict concerning
HI
Ahmad 2 :351 .
258
Tafsir Ibn Kathir
Khamr clear to us.” Then, the Ayah in Surat Al-M&’idah [5:91]
was revealed, and TJmar was summoned and it was recited to
him. When he reached the part of the Ayah that reads,
iSo, will you not then abstain ?^[5:91],
Umar said, “We abstained, we abstained.” 111 Abu Dawud,
At-Tirmidhi, and An-Nasal 121 recorded this Hadith. ‘Ali bin Al-
Madini and At-Tirmidhi graded it Sahih.
It is recorded in the Two Sahihs, that Umar bin Al-Khattab
said in a speech; while standing on the Minbar of the
Messenger of Allah (in the Prophet’s Masjid in Al-Madlnah) “O
people! The prohibition of Khamr was revealed; and Khamr was
extracted from five things: From grapes, dates, honey, wheat
and barley. Khamr is what intoxicates the mind.” 131 Al-
Bukhari recorded that Ibn Umar said, “The prohibition of
Khamr was revealed when there were five kinds of intoxicants
in Al-Madlnah, besides what was produced from grapes.” 141
Another Hadith
•
Imam Ahmad recorded that Anas said, “I once was giving an
alcoholic beverage to Abu Ubaydah bin Al-Jarrah, Ubayy bin
KaTj, Suhayl bin Bayda’ and several of their friends meeting at
Abu Talhah’s house. When they were almost intoxicated, some
Muslims came and said, ‘Did you not know that Khamr has
been prohibited?’ They said, ‘We’ll wait and ask.’ They then
said, ‘O Anas! Spill the remaining alcohol out of your
container.’ By AMh! They never drank it again, and their
Khamr at that time was made from unripe and normal
dates. ” ,|s| This is also recorded in the Two Sahihs. In another
narration by Anas, “I was the butler of the people in the house
of Abu Talhah when Khamr was prohibited, and in those days
alcohol was made from unripe and normal dates. A caller then
111 Ahmad 1 :53.
121 Abu DSwud 4 :79 , Tuhfat Al-Ahwadhi 8:417, An-Nasal 8 :286 .
131 Fath Al-Bari 8 : 126 , Muslim 4 :2322 .
141 Fath Al-Bari 8 : 126 .
151 Ahmad 3:181.
Surah 5. Al-Ma'idah (90 - 93) (Part-7)
259
heralded, and Abu Talhah ordered me to see what it was
about. So I found that a person was announcing that alcoholic
drinks had been prohibited. Abu Talhah ordered me to go out
and spill the wine. I went out and spilled it, and it flowed in
the streets of Al-Mad!nah. Some people said, ‘Some people
were killed and wine was still in their stomachs.’ Later on,
Allah’s revelation came,
iThose who believe and do righteous good deeds, there is no sin
on them for what they ate..>[5:93].’^ 11
Ibn Jarir recorded that Anas bin Malik said, “I was serving
Abu Talhah, Abu ‘Ubaydah bin Al-Jarrah, Abu Dujanah,
Mu'adh bin Jabal and Suhayl bin Bayda’, until they became
intoxicated from an alcoholic drink made of mixed unripe and
normal dates. Then I heard someone herald, ‘Khamr has been
made illegal.’ So no one went in or out until we spilled the
alcohol and broke its barrels. Some of us then performed
ablution and others took a shower, and we wore some
perfume. We then went out to the Masjid while the Messenger
of Allah jg was reciting,
& k Sf? js; at \-p: si;
40 you who believe! Khamr, May sir, Ansab, and Azldm are
only an abomination of Shay tan's handiwork. So avoid
that... >[5:90], until,
it
iSo, zoill you not then abstain?^ 5:91].
A man asked, ‘O Allah’s Messenger! What about those who
died drinking it?’ Allah sent down the verse.
i\yU q iff ijLi; \jx ^i; &
iThose who believe and do righteous good deeds, there is no sin
on them for what they ate.}[ 5:93]. ” {2 '
111 FathAl-Bari 5:133, Muslim 3:1570.
121 At-Tabari 10:578.
260
Tafsir Ibn Kathir
Another Hadith
Imam Ahmad recorded that Ibn ‘Umar said that the
Messenger of Allah jjg said,
. 1 _ j 1 1
. * i ;
. <>j I e
old*
JS\j 4a 3] tUj-plpJ l
«ifea
a Ten matters related to Khamr were cursed. Khamr itself was
cursed, whoever drinks it, its server, seller, buyer, brewer, who
asks for it to be brewed, whoever carries it, whomever it is
carried to and whoever consumes its priced Abu Dawud
and Ibn Majah' 2 * recorded this Hadith.
Ahmad recorded that Ibn “Umar said, “Once, the Messenger
of Allah jg went out and I went out with him. I walked to his
right, but Abu Bakr came along and I gave way to him, and
Abu Bakr was walking on the Prophet’s right, while I was
walking on his left. Then ‘Umar came along and he was walking
on the Prophet’s left, since I gave way to him. The Messenger of
Allah then found a leather skin hanging containing alcohol, so
he asked for a knife and ordered that the skin be cut open. He
then said,
t«iii j itjbU-j 0IJ 11
iKhamr was cursed, and so are those who drink it, serve it,
sell it, buy it, carry it, have it carried to them, brew it, have it
brewed and consume its price .n ”* 31
Another Hadith
Al-H&fiz Abu Bakr Al-Bayhaqi recorded that Sa‘d said, “There
were four Ayat revealed about Khamr...” He then said, “A man
from AJ-Ansar made some food and invited us. We drank
Khamr before it was prohibited and became intoxicated, and
thus started to boast about our status. The Ansar said that
111 Ahmad 2:25.
l 2 l Abu Dawud no .2674, Ibn Majah no .3380.
,3 > Ahmad 2 :71 .
Surah 5. Al-Ma'idalt (90 - 93) (Part-7)
261
they were better, while Quraysh (the Muhajirin) said that they
were better. So a man from the Ansar took a bone and struck
Sa'd’s nose with it and made a flesh wound on it. Ever since
that happened, Sa'd’s nose had a scar from that wound. The
Ayah,
iln toxicants , gambling,} until,
4 So, will you not then abstain ?} was later revealed.” Muslim
recorded this Hadith } 11
Another Hadith
Ibn Abi Hatim recorded that ‘Abdullah bin ‘Amr said, “This
Ayah in the Qur’an,
vH- Ji (jjib vU>Vi> j-pij _pii
40 you who believe! Khamr, Maysir, Ansdb, and Azlam are
only an abomination of Shaytdn's handiwork. So avoid that m
order that you may be successful .}[5:90\,
was also in the Tawrah; ‘Allah has sent down truth to
eradicate falsehood, joyful play, flute or wind instruments,
Zafan (dances) and Kib&rat (refering to cabarets using the lute
and bagpipe), tambourine, guitar, harp and lyric and love
poetiy. And Khamr is bitter for those who taste it. Allah has
vowed by His grace and power, Whoever drinks it after I
prohibited it, I will make him thirsty on the Day of
Resurrection. Whoever abandons it after I prohibited it, I will
let him taste it in the residence of Grace (Paradise).’” Its chain
of narration is Sahth 121
Another Hadith
Ash-Shafit narrated that Malik narrated that Nafi‘ said that
Ibn ‘Umar said that the Messenger of Allah jg said,
*** Al-Bayhaqi 8:285, Muslim no. 1748.
,2] Ibn Abi Hadm 4 : 1 196 .
262
Tafsir Ibn Kathir
a? 4v*- 44 4-4 4* P 4^' ^
j**
u Whoever drinks Khamr in the life of this world and does not
repent from it, will be deprived of it in the Hereafter . »
Al-Bukhari and Muslim recorded this Hadith J 1 * Muslim
recorded that Ibn ‘Umar said that the Messenger of Allah sg
said,
pj 44-4 4jUi 14 j * <3*“
•j>Vt j 41 >L: p it<4 4J:
« Every intoxicant is Khamr, and every intoxicant is unlawful.
Whoever drinks Khamr and dies while addicted to it, without
repenting from drinking it, will not drink it in the Hereafter. » |2]
‘Abdur-Rahman bin Al-Harith bin Hisham said that he heard
■Uthman bin ‘Affan saying, “Avoid Khamr, for it is the mother
of all sins. There was a man before your time who used to
worship Allah secluded from the people. Later, an evil woman
loved him and sent her female servant to him saying that they
wanted him to witness something. So he went with the
servant. Whenever they went through the door, she locked it
behind them, until he reached a beautiful woman with a
young servant boy and some alcohol. She said to him, By
Allah! I did not invite you to be a witness for anything, but
called you to have sex with me, kill this boy or drink this
alcohol.’ So she gave him some alcohol, and he kept asking for
more until he [became intoxicated and) had sex with her and
killed the boy. Therefore, avoid Khamr, because it is never
combined with faith, but one of them is bound to expei the
other (from the heart).” This was recorded by Al-Bayhaqi. 13 '
This statement has an authentic chain of narration. Abu Bakr
bin Abi Ad-Dunya recorded this statement in his book on the
prohibition of intoxicants, but he related it from the Prophet.
5^5 Relating it from ‘Uthman is more authentic, and Allah knows
best.
Ahmad bin Hanbal recorded that Ibn ‘Abbas said, “When
* 1 ' Musnad Ash-Shaft'l no . 1 763 , Al-Bukhari no . 5575 , Muslim 2003 .
I 2 ' Muslim no . 2003 .
131 Al-Bayhaqi 8 : 287 , 288 .
Surah 5. Al-Ma'idah (90 - 93) ( Part-7 )
263
Khamr was prohibited, some people said, ‘O Allah’s Messenger!
What about our brethren who died while still drinking Khamr?’
Allah sent down the Ayah
£j -V'dlUl'l ijLij dl/jj'
iThose who believe and do righteous good deeds, there is no sin
on than for what they ate,}
until the end of the Ayah. When the Qiblah (direction of the
prayer) was changed (from Jerusalem to Makkah), some people
asked, ‘O Allah’s Messenger! What about our brethren who
died while still praying toward Jerusalem?’ Allah sent down,
£j}
4And Allah would never make your faith to be
lost. >’’(2: 143] m
‘Abdullah bin Mas'ud said that the Prophet said when the
Ayah,
c \i[ ryi q \pc & £}
iThose who believe and do righteous good deeds, there is no
sin on them for what they ate, if they have Taqwd, and
believe...}
was revealed,
"p oil JJ8
«/ was told, that you are among them .b
This is the narration that Muslim, At-Tirmidhi and An-
Nasal 121 collected.
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m Ahmad 1:295.
f 2 ' Muslim 4:1910, Tuhfat Al-Ahwadhi 8:419, An-Nasal in Al-Kubra
6:337.
264
Tafsir Ibn Kathir
494. O you who believe! Allah will certainly make a trial for
you with something in the game that is well within reach of
your hands and your lances, that Allah may test who fears Him
in the unseen. Then whoever transgresses thereafter, for him
there is a painful torment.}
495. O you who believe! Kill not game while you are in a state
of Ihram, and whosoever of you kills it intentionally, the
penalty is an offering, brought to the Ka'bah, of livestock
equivalent to the one he killed, as adjudged by two just men
among you; or, for expiation, he slwuld feed the poor, or its
equivalent in fasting, that he may taste the heaviness
(punishment) of his deed. Allah has forgiven what is past, but
wlwsoever commits it again, Allah will take retribution from
him. And Allah is Almighty, All-Able of Retribution.}
Prohibiting Hunting Game in the Sacred Area and
During the State of Ihram
[*Ali bin Abi Talhah] Al-Walibi said that Ibn ‘Abbas said that
Allah’s statement,
'fiJ
4Alldh will certainly make a trial for you with something in
(the matter of) the game that is well within reach of your hands
and your lances, }[ 5:94|,
refers to, “The weak and young game. Allah tests His servants
with such game during their Ihram, that if they wish, they
would be able to catch it with their hands. Allah has
commanded them to avoid catching it.”* 1 * Mujahid said that,
iwell within reach of your hands} refers to the young game and
chicks, while
ipCf}
4and your lances,} refers to mature game.* 2 * Muqatil bin
Hayyan said that this Ayah was revealed during the ‘Umrah of
111 At-Tabari 10:584.
* 2 * At-Tabari 10:583.
Surah 5. Al-Ma'idah (94 - 95) ( Part-7 )
265
Al-Hudaybiyyah, when wild game and birds were coming to the
Muslim camping area, which they had never seen the likes of
before. Allah prohibited them from hunting the game while in
the state of Ihram,
ithat Allah may test who fears Him in the unseen . $»• 1 1
Therefore, Allah tests His servants with the game that comes
near their camping area, for if they wish, they can catch it
with their hands and spears in public and secret. This is how
the obedience of those who obey Allah in public and secret
becomes apparent and tested. In another Ayah, Allah said;
4 ,-'U sA> bj" ori!'
iVerily! Those who fear their Lord in the unseen, theirs will be
forgiveness and a great reward (i.e. Paradise ).}
Allah said next,
M tSXil yj}
whoever transgresses thereafter .}
after this warning and threat, according to As-Suddi, then,
/&}
ifbr him there is a painful torment.}
for his defiance of Allah’s command and what He has decreed.
Allah said next,
40 you who believe! Kill not game while you are in a state of
Hiram,}
This Ayah prohibits killing the game in the state of Ihram,
except what is exempt from this as mentioned in the Two
Sahihs; ‘A’ishah narrated that the Messenger of Allah said,
Jt
m
Ad-Durr Al-Manthur 3 : 185 .
266
Tafsir Ibn Kathir
"Five are Fawdsiq, they may be killed while in Ihrdm or not ;
the crow, the kite, the scorpion, the mouse and the rabid
dogM
Ibn ‘Umar narrated that the Messenger of Allah jg said,
• jjiJl lOjldJlj II jAxi\j
«Jf is not harmful in a state of Ihrdm to kill five kinds of
animals: the crow, the kite, the scorpion, the mouse and the
rabid dog. n 121
This Hadith was recorded in the Two Sahihs . (31 Ayyub
narrated that Nafi‘ narrated similar wordings for this Hadith
from Ibn TJmar.* 4 * Ayyub said, “So I said to Nafi‘, What about
the snake?’ He said, There is no doubt that killing the snake
is allowed. ”’ ,5, The ruling concerning the rabid dog also
includes the wolf, lion, leopard, tiger and their like, since they
are more dangerous than the rabid dog, or because the term
Kalb (dog) covers them. Allah knows best.
Abu Said narrated that the Prophet jg was asked about the
animals that the Muhrim is allowed to kill and he said.
«;& ij oi>ii
oThe snake, the scorpion, the mouse, and the crow - which is
shot at but not killed - the rabid dog, the kite and wild beasts of
prey.'
Abu Dawud recorded this Hadith, as did At-Tirmidhi, who
said, “ Hasan ”, and Ibn MajahJ 61
Al-Bukhari no. 3314, Muslim no. 1198.
Al-Muwatta’ 1 :356.
[31 Fath Al-Bari 4 :42 , Muslim 2 :858 .
141 An-Nasal 5:190.
Fath Al-Bari 6 :44 .
161 Abu Dawud 2 :424 , Tuhfat Al-Ahwadhi 3 :576, Ibn Majah 2 :1032 .
Surah 5. Al-Ma'idah (94 - 95) ( Part-7 )
267
The Penalty of Killing Game in the Sacred Area or in the
State of Ihram
Allah said,
J 1 * l* •'>>» j*JT
$Atid whosoever of you kills it intentionally, the penalty is [an
offering of] livestock equivalent to the one he killed. $
Mujahid bin Jabr said, “The meaning of ‘intentionally’ here is
that one intends to kill the game while forgetting that he is in
the state of Ihram. Whoever intentionally kills the game while
aware that he is in the state of Ihram, then this offense is
more grave than to make an expiation, and he also loses his
Ihram This statement is odd, and the view of majority is
that they have to pay the expiation for killing the game
whether they forgot that they are in Ihram or not. Az-Zuhri
said, “The Book (the Qur’an) asserts the expiation for
intentional killing, and the Sunnah included those who forget,
as well." 121 The meaning of this statement is that the Qur’an
mentioned the expiation and sin of those who intentionally kill
game,
‘-.t-
Cf- 4iil tti y
ithat he may taste the heaviness (punishment) of his deed.
Allah has forgiven what is past, but whosoever commits it
again, Allah will take retribution from him.}
the Sunnah that includes the rulings issued by the Prophet jg
and his Companions, indicated the necessity of expiation in
cases of unintentional killing of game, just as the Book
legislated expiation for intentional killing. Killing game is a form
of waste, which requires expiation in intentional and
unintentional cases, although those who intend it have sinned,
rather than those who made an honest error.
Allah’s statement,
iJii j4 :i>o>
iThe penalty is [an offering of] livestock equivalent to the one
he killed .}
111 At-Tabari 11 :8.
121 At-Tabari 11:11.
268
Tafsir Ibn Kathir
indicates the necessity of offering an equivalent animal to the
one the Muhrim killed. The Companions gave rulings that the
camel, for instance, is the equivalent of the ostrich, the cow is
the equivalent of wild cattle, and the goat for the deer. As for
the cases when there is no equivalent for the killed animal,
Ibn ‘Abbas said that one should spend its amount in Makkah
(i.e. charity), as Al-Bayhaqi recorded.
Allah’s statement,
iAs adjudged by two just men among you;}
means, two just Muslim men should determine an animal
equivalent to the game killed, or the amount of its price. Ibn
Jarir recorded that Abu Jarir Al-Bajali said, “1 killed a deer
when I was in the state of Ihram and mentioned this fact to
TJmar, who said, ‘Bring two of your brethren and let them
judge you.’ So I went to ‘Abdur-Rahman and Sa‘d and they
said that I should offer a male sheep.” 111 Ibn Jarir recorded
that Tariq said, “Arbad killed a deer while in the state of Ihram
and he went to ‘Umar to judge him. *Umar said to him, ‘Let us
both judge,’ and they judged that Arbad should offer a goat
that was fed on abundant water and grass. ‘Umar commented,
4‘fai Iji fiSe}
4 As adjudged by two just men among you ;^.” 121
Allah’s statement,
£ (£>
4... an offering brought to the Ka'bah .}
indicates that this equivalent animal should be brought to the
Ka'bah, meaning, the Sacred Area, where it should be
slaughtered and its meat divided between the poor of the
Sacred Area. There is a consensus on this ruling. Allah said,
4fiC«z liU'j Jo* }' ji
4or, for expiation, he should feed the poor, or its equivalent in
fasting ,}
111 At-Tabari 11 :27.
121 At-Tabari 11 :26.
269
Siiralt 5. Al-Md'ida}i (94 - 95) (Part-7)
that is, if the Muhrim does not find an equivalent to what he
killed, or the animal hunted is not comparable to anything
else.
‘Ali bin Abi Talhah said that Ibn ‘Abbas commented on the
Ayah,
«L'C, 4-S & i id, VJZ i Cz)
4... an offering brought to the Ka’bah, or, for expiation, he
should feed the poor, or its equivalent in fasting .>
“If the Muhrim killed game, then his judgement is its
equivalent. If he kills an antelope, he offers a sheep
slaughtered in Makkah. If he cannot, then he feeds six poor
people, otherwise he should fast for three days. If he kills a
deer, he offers a cow. If unable, he feeds twenty poor people,
or otherwise if unable, he fasts for twenty days. If he kills an
ostrich or zebra, he offers a camel, or he feeds thirty poor
people, or fasts thirty days.” Ibn Abi Hatim and Ibn Jarir
recorded this statement, and in Ibn Jarir’s narration, the food
measurement is a Mudd (4 handfuls of food) each that suffices
for the poorJ 11
Allah’s statement,
4 that he may taste the heaviness (punishment) of his deed.)
means, We have required him to pay this expiation so that he
tastes the punishment of his error,
4<1& tie)
4 Allah has forgiven what is past.) during the time of Jdhiliyyah,
provided that one becomes good in Islam and follows Allah’s
Law, all the while avoiding the sin. Allah then said,
4*h £j)
4but whosoever commits it again, Allah will take retribution
from him.)
meaning, whoever does this after it has been prohibited in
Islam and having knowledge that it is prohibited,
m
At-Tabari 1 1 :31 .
270
Tafsir Ibn Kathir
iAlldh will take retribution from him. And Allah is Almighty,
All- Able of retribution .}
Ibn Jurayj said, “I said to ‘Ata’, What is the meaning of,
ii- Jjl &c}
4 Allah has forgiven what is past.}?’ He said, ‘Meaning, during
the time of Jdhiliyyah.’ I asked about,
4!' j Iff}
4but whosoever commits it again, Allah will take retribution
from him.}
He said, Whoever commits this offense again in Islam, then
Allah will take retribution from him and he also has to pay the
expiation.’ I asked, ‘Is there any punishment for repeating this
offense that you know of?’ He said, ‘No.’ I said, ‘Do you think
that the authorities should punish him?’ He said, ‘No, for it is
a sin that he committed between him and Allah. He should
pay the expiation.’” 111 Ibn Jarir recorded this statement.
It was said that the ‘Allah will take retribution’ refers to the
expiation, according to Sa‘Id bin Jubayr, ‘Ata’, and the
majority among the earlier and later generations. 121 They
stated that when the Muhrim kills game, the expiation
becomes necessary, regardless of whether it was the first,
second or third offense, and whether intentional or by error.
Ibn Jarir commented on Allah’s statement;
4 S* *$>}
4And Allah is Almighty, All-Able of retribution.}
“Allah says that He is invincible in His control, none can
resist Him, prevent Him from exacting retribution from
anyone, or stop Him from punishing anyone. This is because
all creation is His creation and the decision is His, His is the
might, and His is the control. His statement,
4j&f
111 At-Tabari 11 :48.
• 2| At-Tabari 11 :50.
Surah 5. Al-Ma'idah (96 - 99) (Part-7)
271
^All-Able of retribution .)>
meaning, He punishes
those who disobey
Him for their
disobedience of
Him.” 11 '
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496. Lawful to you is water game and its use for food - for the
benefit of yourselves and those who travel, but forbidden is (the
pursuit of) land game as long as you are in a state of Ihram.
And have Taqwa of Allah to Whom you shall be gathered
back.$
497. Allah has made the Ka'bah, the Sacred House, an asylum
of security and benefits for mankind, and also the Sacred Month
and the animals of offerings and the garlanded, that you may
know that Allah has knowledge of all that is in the heavens and
all that is in the earth, and that Allah is the All-Knower of each
and everything
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At-Tabari 11 :57.
Surah 5. Al-Ma'idah (96 - 99) ( Part-7 )
273
As-Suddi and others. 1 ' 1 Imam Malik bin Anas recorded that
Jabir bin ‘Abdullah said, “Allah’s Messenger jg sent an army
towards the east coast and appointed Abu “Ubaydah bin Al-
Jarrah as their commander, and the army consisted of three
hundred men, including myself. We marched on until we
reached a place where our food was about to finish. Abu
•Ubaydah ordered us to collect all the food for our journey, and
it was collected in two bags of dates. Abu ‘Ubaydah kept on
giving us our daily ration in small amounts from it, until it was
exhausted. The share of each of us used to be one date only.” 1
(one of the narrators from Jabir) said, “How could one date
suffice for you?” Jabir replied, “We came to know its value
when even that finished.” Jabir added, “When we reached the
seashore, we saw a huge fish which was like a small mountain.
The army ate from it for eighteen days. Then Abu ‘Ubaydah
ordered that two of its ribs be affixed in the ground. Then he
ordered that a she-camel be ridden, and it passed under the
two ribs (forming an arch) without touching them.” 121 This
Hadith was also collected in the Two Sahths) 3 ^
Malik recorded that Abu Hurayrah said, “A man asked
Allah’s Messenger, ‘O Allah’s Messenger! We go to sea and
carry little water with us. If we use it for Wudu ’, we get
thirsty, so should we use seawater for Wudu?’ The Messenger
of Allah jg said,
tits water is pure and its dead are lawful * ,” 141
The two Imams, Ash-Shafi*i and Ahmad bin Hanbal, recorded
this Hadith, along with the Four Sunan compilers. Al-Bukhari,
At-Tirmidhi and Ibn Hibban graded it SahOj.. This Hadith was
also recorded from the Prophet sg by several other
Companions. 151
111 At-Jabari 11 :72,73.
121 Al-Muwatta’ 2 :930 .
131 Fath Al-Bari 5 : 1 52 , Muslim 3 : 1 535 .
141 Al-Muwatta’ 1 :22 .
151 Musnad Ash-Shafi'i no . 25, Ahmad 2:238, Abu Dawud no .83, At-
Tirmidhi no. 69, An-Nas&’i 1:50, Ibn Majah no. 386, Ibn
Khuzaymah no . 1 1 1 , Ibn Hibbfin no . 119.
274
Tafsir Ibn Kathir
Hunting Land Game is Prohibited During Ihram
Allah said,
U ^if Aji ‘fQ.
ibut forbidden is land game as long as you are in a state of
Ihram. >
Therefore, hunting land game during Ihram is not allowed,
and if someone who is in the state of ihram hunts, he will
have to pay expiation, along with the sin he earns if he does it
intentionally. If he hunts by mistake, he will have to pay the
expiation and is not allowed to eat from it, because this type
of game is just like dead animals, be he a Muhrim or a non-
Muhrim.
If someone who is not in the state of Ihram hunts and gives
the food to a Muhrim, the Muhrim is not allowed to eat from its
meat if it was killed for him in particular. As-Sah bin
Jathth&mah said that he gave a zebra as a gift to the Prophet
M in the area of Waddan or Abwa’, the Prophet jg gave it back.
When the Prophet saw the effect of his returning the gift on
As-Sah’s face, he said,
uf id* ll’J jj up
aWe only gave it back to you because we are in a state of
Ihram . »
This Hadith was collected in the Two Sahxhs. ll] The Prophet
thought that As-Sah hunted the zebra for him, and this is
why he refused to take it. Otherwise, the Muhrim is allowed to
eat from the game if one who is not in Ihram hunts it. For when
Abu Qatadah hunted a zebra when he was not a Muhrim and
offered it to those who were in the state of Ihram, they hesitated
to eat from it. They asked the Messenger of Allah jg and he
said,
Ji jU-1 'fh* l>\s Jin
•Did any of you point at it or help kill it?» They said, “No.”
He said,
m
A1 Bukhari no. 1825,2573, Muslim 2:850.
275
Surah 5. Al-Ma'utah Oft) - 99) (Purl-7)
• I
uThen cat,'> and he also ate from it. This Hadith is also in
the Two Sahths with various wordings.' 1 '
[Ibn Kathlr only mentioned Ayat 96 to 99 here and explained
the better part of Ayah number 96, but he did not mention
the explanation of the rest of that Ayah or the other Ayat (97
to 99). This is the case in all of the copies of his Tafsir in
existence, and he might have forgotten to do that, for it is less
likely that all who copied this book forgot to copy only this
part. So we used a summary of the Tafsir of these Ayat from
the Imam of Tafsir, Ibn Jarir At-Tabari. We tried to summarize
At-Tabari’s eloquent words to the best of our ability, by Allah’s
help and leave.]
iAnd have Taqiva of Allah to Whom you shall be gathered
back.}
Allah says, fear Allah, O people, and beware of His might, by
obeying what He commands you and avoiding what He
prohibits for you in these Ayat revealed to your Prophet Hg.
These Ayat forbid Khamr, gambling, Al-Ansab and Al-Azlam,
along with hunting land game and killing it while in the state of
Ihram. To Allah will be your return and destination, and He will
punish you for disobeying Him and will reward you for obeying
Him.
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i Allah has made the Ka'bah, the Sacred House, an asylum of
security and benefits for mankind ,}
Allah says, Allah made the Ka'bah, the Sacred House, an
asylum of safety for the people who have no chief to prevent
the strong from transgressing against the weak, the evil from
the good-doers, and the oppressors from the oppressed.
iAnd also the Sacred Month and the animals of offerings and
111 Fath Al-Bari 9 :528 , Muslim 2 :362 .
276
Tafsfr Ibn Kathir
the garlanded .>
Allah says that He made these symbols an asylum of safely
for the people, just as He made the Ka'bah an asylum of
safety for them, so that He distinguishes them from each
other, for this is their asylum and symbol for their livelihood
and religion. Allah made the Ka'bah, the Sacred Month, the
Hady, the garlanded animals and people an asylum of safety
for the Arabs who used to consider these symbols sacred.
Thus, these symbols were just like the chief who is obeyed by
his followers, and who upholds harmony and public safety. As
for the Ka'bah, it includes the entire sacred boundary. Allah
termed it “Haram” because He prohibited hunting its game
and cutting its trees or grass. Similarly, the Ka'bah, the
Sacred Month, the animals of offerings and the garlands were
the landmarks of existing Arabs. These symbols were sacred
during the time of Jahiliyyah and the people’s affairs were
guided and protected by them. With Islam they became the
symbols of their Hajj, their rituals, and the direction of the
prayer, [i.e., the Ka'bah in Makkah.J
4 US 4 U jt 3
ithat you may know that Allah has knowledge of all that is in
the heavens and all that is in the earth, and that Allah is the
All-Knower of each and everything .>
Allah says; O people, I made these symbols an asylum for
you, so that you know that He Who made these symbols that
benefit your life and provide you with security, also knows
eveiything in the heavens and earth that brings about your
immediate or eventual benefit. Know that He has perfect
knowledge of everything and that none of your deeds or affairs
ever escapes His observation; and He will count them for you
so that He rewards those who do good with the same and
those who do evil in kind.
{ J»> <
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4 Know that Allah is severe in punishment and that Allah is
Oft-Forgiving, Most Merciful .>
Allah says, know that your Lord, Who has perfect knowledge
of whatever is in the heavens and earth, and Who is never
Surah 5. Al-Ma'idah (100 - 102) (Part-7).
277
unaware of your deeds - public or secret - is severe in
punishment for those who disobey and defy Him. He also
pardons the sins of those who obey and repent to Him, more
Merciful than to punish them for the sins that they repented
from.
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iThe Messenger’s duty is but to convey. And Allah knows all
that you reveal and all that you conceal .}
This is a warning from Allah for His servants in which He
says: Our Messenger, whom We sent to you, has only to
convey Our Message and then the reward for the obedience,
and punishment for the disobedience is on Us. The obedience
of those who accept Our Message never escapes Our
knowledge, just as in the case of those who disobey and defy
Our Message. We know what one of you does, demonstrates
physically, announces, and utters with his tongue, and what
you hide in your hearts, be it of faith, disbelief, certainty,
doubt or hypocrisy. He Who is so capable, then nothing that
the hearts conceal, nor any of the apparent acts of the souls
in the heavens and earth could escape His knowledge. In His
Hand, alone, is the reward and punishment, and He is worthy
to be feared, obeyed and never disobeyed.
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4100. Say : " Not equal are the bad things and the good things,
even though the abundance of the bad may please you So have
Taqwa of Allah, O men of understanding in order that you may
be successful .}
4101. O you who believe! Ask not about things which, if made
plain to you, may cause you trouble. But if you ask about them
lohile the Qur'an is being revealed, they will be made plain to
you. Allah has forgiven that, and Allah is Oft-Forgiving, Most
Forbearing .}
4102. Before you, a community asked such questions, then on
that account they became disbelievers.}
278
Tafsir Ibn Kathir
Allah says to His Messenger jg,
4Say,} O Muhammad jg$,
4‘A***^ J)j Sj- — > 'i}
$Not equal are the bad things and the good things, even though
they may please you } O human,
<***
$the abundance of bad.} This Ayah means, the little permissible
is better than the abundant evil.
4.— ijiV'
Taqwd of Allah, O men of understanding . . .}
who have sound minds, avoid and abandon the impermissible,
and let the permissible be sufficient for you,
4in order that you may be successful.} in this life and the
Hereafter.
Unnecessary Questioning is Disapproved of
Allah said next,
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40 you who believe! Ask not about things which, if made plain
to you, may cause you trouble .}
This Ayah refers to good conduct that Allah is teaching His
believing servants, by forbidding them from asking about
useless things. Since if they get the answers they sought, they
might be troublesome for them and difficult on their ears. Al-
Bukhari recorded that Anas bin Malik said, “The Messenger of
Allah Sg gave a speech unlike anything I heard before. In this
speech, he said,
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^lf you but know what I know,
you will laugh little and cry a
Surah 5. Al-Ma'idah (100 - 102 ) (Part-7)
279
The companions of Allah’s Messenger jg covered their faces
and the sound of crying was coming out of their chests. A man
asked, Who is my father?’ The Prophet jg said, ‘So-and-so’.
This Ayah was later revealed,
iAsk not about things...
Muslim, Ahmad, At-Tirmidhi and An-Nasal recorded this
Hadith J 2 '
Ibn Jarir recorded that Qatadah said about Allah’s
statement, , . _
iO you who believe! Ask not about things which, if made plain
to you, may cause you trouble.}
Anas bin Malik narrated that once, the people were
questioning the Messenger of Allah jg until they made him
angry. So he ascended the Minbar and said.
nYou will not ask me about anytlting today but I will explain it
to you.*
So the Companions of the Messenger of Allah jg feared that it
was the commencement of a momentous event, and I looked to
my right and left and found only people who covered their
faces, crying. An argumentative man who was said to be the
son of someone other than his true father asked, “0 Allah’s
Messenger! Who is my father? The Prophet jg said, ‘Your father
is Hudhafah.” ‘Umar stood up (when he saw anger on the
Prophet’s face) and said, “We accept Allah as our Lord, Islam as
our religion and Muhammad sg as our Messenger, I seek refuge
with Allah from the evil of the Fitan (trials in life and religion).”
The Messenger of Allah said,
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111 Fath Al-B&ri 8:130.
121 Fath Al-Bari 11:326, Muslim 4:1832, Ahmad 3:180, Tuhfat Al-
Ahwadhi 8 :42 1 , Tuhfat Al-Ashraf 1 :4 13 .
«/ have never witnessed both goodness and evil like l have
today. Paradise and the Fire were shown to me and I saw them
before that wall.^ 1 ^ This Hadith was recorded in the Two
Sahihs from Said. 121
Al-Bukhari recorded that Ibn ‘Abbas said, “Some people used
to question the Messenger of Allah ^ to mock him. One of
them would ask, ‘Who is my father,’ while another would ask,
“Where is my camel,’ when he lost his camel. Allah sent down
this Ayah about them,
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40 you who believe! Ask not about things which, if made plain
to you, may cause you trouble...
Imam Ahmad recorded that ‘Ali said, “When this Ayah was
revealed,
S? jy? & A,i}
4And Hajj to the House is a duty that mankind owes to Allah,
those who can bear the journey.} [3:97],
they asked, ‘O Allah’s Messenger! Is it required every year?’ He
did not answer them, and they asked again, Is it every year?’
He still did not answer them, so they asked. Is it every year?’
He said,
» ui 3 p :Us Aj i^»
“No, and had I said 'yes', it would have become obligated, and
had it become obligated, you would not be able to bear it.*
Allah sent down,
ipi P'4 a K& ip:
40 you who believe! Ask not about things which, if made plain
to you, may cause you trouble.}.”
At-Tirmidhi and Ibn Majah also recorded this HadithJ 4 * The
apparent wording of this Ayah indicates that we are forbidden
111 At-Tabari 11 :!00.
121 Fath Al-Bari 13 :47 , Muslim 4 : 1834 .
131 Fath Al-Bari 8 : 130 .
Ahmad 1 :1 13, At-Tirmidhi no. 3055, Ibn Majah no. 2884.
Surah 5. Al-Ma’idah (100 - 102) (Part-7)
281
to ask about things that if one has knowledge of, he would be
sorry he had asked. Consequently, it is better to avoid such
questions.
Allah’s statement,
& yss
iBut if you ask about them while the Qur'an is being revealed,
they will be made plain to you.}
means, if you ask about things that you are prohibited from
asking about, then when the revelation about them comes to
the Messenger jg, they will be made plain for you,
4%?. & Mj}
iVerily! That is easy for Allah.} Allah said next,
61}
i Allah has forgiveti that,} what you did before this,
iflf jy*
iand Allah is Oft-Forgiving, Most Forbearing.}
Do not ask about things that do not have a ruling yet, for
because of your questions, a difficult ruling may be ordained.
A Hadlth states,
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«77ie worst criminal among the Muslims is he who asks if a
matter is unlawful (or not), and it becomes unlawful because of
his asking about if .»**•
It is recorded in the Sahlh that the Messenger of Allah jg said,
1 _ j 1p i'fs '{SXS Jl S ja Jllel JyS* 1
* Leave me as I have left you, those before you were destroyed
because of many questions and disputing with their
Prophets."™ An authentic Hadlth also states,
I 1 * Al-Bukh&ri no. 7289, Muslim no. 2358.
121 Muslim 4:1831.
282
Tafoir ton Kathir
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1 Allah, the Most
Honored, has ordained
some obligations, so do
not ignore them; has set
some limits, so do not
trespass them; has pro-
hibited some things, so
do not commit them; and
has left some things with-
out rulings, out of mercy
for you, not that He for-
got them, so do not ask
about tfiem.* 11 '
Allah said next.
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iBefore you, a community asked such questions, then on that
account they became disbelievers
meaning, some people before your time asked such questions
and they were given answers. They did not believe the
answers, so they became disbelievers because of that. This
occurred because these rulings were made plain to them, yet
they did not benefit at all from that, for they asked about
these things not to gain guidance, but only to mock and defy.
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Al-Bukhari 4623 and Muslim 2856.
Surah 5. Al-Ma'idalt (103 - 104 ) ( Part-7 )
283
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4103. Allah has not instituted things like Bahiralt or a Sd'ibah
or a Wasilah or a Ham. But those who disbelieve invent lies
against Allah, and most of them have no understanding .}
4104. And when it is said to them : "Come to what Allah has
revealed and unto the Messenger." They say: "Enough for us
is that which we found our fathers following," even though
their fathers had no knowledge whatsoever and no guidance.}
The Meaning of Bahlrah, Sa'ibah, Wasilah and Ham
Al-Bukhari recorded that Said bin Al-Musayyib said, “The
Bahirah is a female camel whose milk was spared for the idols
and no one was allowed to milk it. The Sa’ibah is a female
camel let loose for free pasture for the idols, and nothing was
allowed to be carried on it. Abu Hurayrah said that the
Messenger of Allah jg said,
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«/ saw 'Amr bin 'Amir Al-Khuzd'i pulling his intestines behind
him in the Fire, and he was tlte first to start the practice of
Sd'ibah .» [11
As for the Wasilah, it is a female camel set free for the idols,
because it had given birth to a she-camel in its first delivery
and then another she-camel at its second delivery. They used
to set such camel free if she gave birth to two females without
a male between them. As for the fiam, it is a male camel
which would be freed from work for the idols, after it had
finished a number of copulations assigned for it. The male
camel freed from work in this case is called a HamL ”* 21
Muslim and An-Nasal 131 recorded this Hadith.
Imam Ahmad recorded that ‘Abdullah bin Mas*ud said that
*** Al-Bayhaqi 10:12.
121 Fath Al-B&ri 8:133.
^ Muslim 4 :2 192 , An-Nasal in Al-Kubra 6 :338 .
284
Tafsir Ibn Kathir
the Prophet said,
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fijlljl o»ULol
a The first to start the practice of Sd'ibah and worshipping idols
was Abu Khuzd'ah, 'Amr bin 'Amir. I saw him pulling his
intestines behind him in the Fire."* 1 *
The ‘Amr mentioned in the above Hadith is the son of Luhay
bin Qam'ah, one of the chiefs of the tribe of Khuza'ah who
were the caretakers of the House of Allah after the tribe of
Jurhum, (and before the Prophet’s jg tribe, Quraysh). He was
the first to change the religion of Ibrahim (Al-KhaM in Makkah)
bringing idol worshipping to the area of Hijaz (Western Arabia).
He also called the foolish people to worship idols and offer
sacrifices to them and started these ignorant rituals concerning
the animals as well as other rituals of Jdhiliyyah. Allah said in
Surat Al-An‘am,
^2% cSi k
iAnd they assign to Allah a share of the tilth and cattle which
He has created. . .^(3:136J.
As for the Bahirah , ‘Ali bin Abi Talhah said that Ibn ‘Abbas
said, “It is the female camel that has given delivery five times.
After that, they looked at the fifth delivery, if it were a male,
they would slaughter it and give it to the men only and not
the women. If it were a female, they would cut off its ears and
proclaim, This is a Bahirah (no one is allowed to milk it).’” 121
As-Suddi and others mentioned a similar statement. 131 As for
the S&’ibah, Mujahid said that it is for sheep, and mentioned
a similar meaning as for Bahirah. He said that it delivers six
females and then a male, female or two males, and that they
then would slaughter it (the newly bom sheep) and feed its
meat to the men, but not to the woman.* 4 '
Muhammad bin Ishaq said that the S&’ibah is the female
[1 * Ahmad 1 :446.
* 2 ' At-Tabari 11 :129.
131 At-Tabari 11:130.
* 41 At-Tabari 11 :128.
Surah 5. Al-Ma'idah (103 - 104) ( Part-7 )
285
camel that delivers ten females, without giving birth to a single
male between them. They would then set it free and no one
was allowed to ride it, cut its wool or milk it, except for a
guest. Abu Rawq said, “The Sa’ibah was made as such when
one goes out for some of his affairs and succeeds in whatever
he intended to do. So he would designate a S&’ibah from his
property, a female camel or another type, and would set it free
for the idols (in appreciation for his success). Then, whatever
this camel gave birth to was set free for the idols too.” As-
Suddi said, “When one’s affair was successful, or if he was
cured from an illness, or if his wealth increased, he would set
some of his wealth free for the idols. Those who would try to
acquire any of the Sa’ibah property were punished in this
world.”
As for the WasOah, ‘Ali bin Abi Talhah said that Ibn ‘Abbas
said, “It is the sheep that gives birth seven times, if she gives
birth to a male or a female stillborn at its seventh delivery, the
men, but not the women, would eat from it. If she gave birth
to a female, or a female and a male, they would set them free,
proclaiming (about the male in this case). His sister Wasalat
(literally, ‘connected him to being forbidden on us 1 ).” Ibn Abi
Hatim recorded this statement . 111 ‘Abdur-Razzaq narrated that
Ma*mar said that Az-Zuhri said that Said bin Al-Musayyib
said that,
I'M
iOr a Wastlah}
“It is the female camel that gives delivery to a female and then
another female at its second delivery. They would call such a
camel a Wasilah, proclaiming that she has Wasalat
(connected) between two females without giving birth to a male
between them. So they used to cut off the ears of the WasOah
and let it roam free to pasture for their idols. ”* 21 A similar
explanation was reported from Imam Malik bin Anas.
Muhammad bin Ishaq said, “The WasOah sheep is the ewe
that gives birth to ten females in five deliveries, giving birth to
two females at each delivery. This sheep would be called
111 Ibn Abi Hatim 4:1222.
‘Abdur-Razzaq 1:196.
286
Tafsir Ibn Kathir
WasUah and would be set free. Whatever this sheep delivers
afterwards, male or female, would be given to the men, but not
the women, but if it delivers a stillborn, men and women
would share it!”
As for the Ham, Al-‘Awfi said that Ibn ‘Abbas said, “If a
man’s camel performs ten copulations, they would call him a
Ham, ‘So set him free .,” 1 * 1 Similar was reported from Abu
Rawq and Qatadah. ‘Ali bin Abi Talhah said that Ibn ‘Abbas
said, “The Ham is the male camel whose offspring gave birth
to their own offspring; they would then proclaim, This camel
has Hama (protected) its back.’ Therefore, they would not
carry anything on this male camel, cut his wool, prevent him
from grazing wherever he likes or drinking from any pool, even
if the pool did not belong to its owner .” 121 Ibn Wahb said, “I
heard Malik saying, ‘As for the Ham, it is the male camel who
is assigned a certain number of copulations, and when having
finished what was assigned to him, would have peacock
feathers placed on him and be set free.’” Other opinions were
also mentioned to explain this Ayah.
There is a Hadith on this subject that Ibn Abi Hatim
collected from Abu Ishaq As-Subay‘i from Al-Ahwas Al-
Jushami from his father Malik bin Nadlah who said, “I came
to the Prophet jg wearing old clothes. So he said to me,
«?JU -j. id
«Do you have any property ?t I said, ‘Yes.’ He asked,
aWhat type?n I said, ‘All types; camels, sheep, horses and
slaves.’ He said,
<idi fii vu ii M
«// Allah gives you wealth, then let it show on you .» He then
asked, ‘
blj iiy
•Do your catnels deliver calves that have full ears?* I said, “Yes,
111 At-Tabari 11:129.
121 Ibn Abi Hatim 4 : 1225 .
Surah 5. Al-Ma'idah (103 - 104) ( Part-7 )
2 87
and do camels give birth but to whole calves?’ He said,
iii j IS1 jlil j>-fe
, fj>- '■ iiyu j
a Do you take the knife and cut off the ears of some of them
saying, ‘This is a Bahirah / and tear the ears of some of them
and proclaim, 'This is Sacred ?'»
\ said, ‘Yes.’ He said,
^ M U ^ 0! jil :
'‘Then do not do that, for all the wealth that Allah has given
you is allowed for you. » Then he said;
i}C Vj frJj % }&. % }j£
iAllah has not instituted things like Bahirah or a Sd'ibah or a
Wasilah or a Ham.}
As for the Bahirah, it is the animal whose ears were cut, one
would not allow his wife, daughters, or any of his household to
benefit from its wool, hair or milk. But, if it died, they would
share it. As for the Sa’ibah, they used to set it free for their
idols and announce this fact in the vicinity of the idols. As for
the Wasilah, it is the sheep that gives birth to six offspring.
When she delivered for the seventh time, they would cut its
ears and horns, saying, “It has Wasalat (connected deliveries),’
and they would not slaughter it, hit it or prevent it from
drinking from any pool .”’ 11 This Hadith was narrated with the
addition of the explanation of these words in it. In another
narration for this Hadith from Abu Ishaq from Abu Al-Ahwas,
‘Awf bin Malik used his own words (Le., he explained these
words not as a part of the Hadith itself) and this is more
sound. Imam Ahmad recorded this Hadith from Sufyan bin
TJyaynah, from Abu Az-ZaYa’ ‘Amr bin ‘Amr, from his uncle
Abu Al-Ahwas ‘Awf bin Malik bin Nadlah from his father,
Malik bin Nadlah. 12 ' This narration also does not contain the
explanation of Bahirah, Ham etc., that is added to the Hadith
above, and Allah knows best.
111 Ibn Abi Hatim 4:1220.
' 2 ' Ahmad 4 :136.
2 88
Tafsir Ibn Kathir
Allah’s statement,
'j ) ^>j&\ «#t jt ojjdu '4 ZfSsi ifai)}
ifiut those who disbelieve invent lies against Allah, and most of
them have no understanding.}
means, Allah did not legislate these invented rituals and He
does not consider them acts of obedience. Rather, it is the
idolaters who made them into rituals and acts of worship that
they used to draw near to Allah. But they did not and will not
help them to draw near to Him, rather, these innovations will
only harm them.
{3fi lTi .4 C Lul a . IjJLi JI 4 i#' I* d! J 2 i jj
iAnd when it is said to them: " Come to wlmt Allah has
revealed and to the Messenger." Tltey say; "Enough for us is
that which we found our fathers following,"}
meaning, if they are called to Allah’s religion, Law and
commandments and to avoiding what He prohibited, they say,
The ways and practices that we found our fathers and
forefathers following are good enough for us. ‘ Allah said,
ieven though their fathers had no knowledge whatsoever...}
That is, even though their fathers did not understand or
recognize the truth or find its way. Therefore, who would
follow their forefathers, except those who are even more
ignorant and misguided than they were?
j til V Cfjji
4105. O you who believe! Take care of yourselves . If you fallow
the right guidance, no hurt can come to you from those who are
in error. The return of you all is to Allah, then He will infarm
you about (all) that you used to do.}
One is Required to Reform Himself First
Allah commands His believing servants to reform themselves
and to do as many righteous deeds as possible. He also
informs them that whoever reforms himself, he would not be
Surah 5. Al-Ma'idah (105 - 108 ) (Part-7)
289
affected by the wickedness of the wicked, whether they were
his relatives or otherwise.
Imam Ahmad recorded that Qays said, “Abu Bakr As-Siddlq
stood up, thanked Allah and praised Him and then said, ‘O
people! You read this Ayah,
>H P-Jfa.'i fati fa
40 you who believe! Take care of yourselves. If you follow the
right guidance, no hurt can come to you from those who are in
error.}
You explain it the wrong way. I heard the Messenger of Allah jg
say,
f $ * « ■ j' j* Lijj Yj \j\j lil oj*
«// the people witness evil and do not change it, then Allah is
about to send His punishment to encompass them.*
I (Qays) also heard Abu Bakr say, ‘O people! Beware of lying,
for lying contradicts faith.’” 111
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4106. O you who believe! When death approaches any of you,
and you make a bequest, then take the testimony of two just
men of your own folk or two others from outside, if you are
traveling through the land and the calamity of death befalls you.
Detain them both after the Saldh (the prayer), (then) if you are
in doubt (about their truthfulness), let them both swear by
Allah (saying): “We wish not for any worldly gain in this,
even though he (the beneficiary) be our near relative. We shall
m
Ahmad 1 :5.
290
Tafsir Ibn Kathir
not hide the testimony of Allah, for then indeed we should be of
the sinful.”}
4107. If it then becomes known that these two had been guilty
of sin, let two others stand forth in their places, nearest in kin
from among those who claim a lawful right. Let them swear by
Allah (saying): “We affirm that our testimony is truer than
that of both of them, and that we have not trespassed (the
truth), for then indeed we should be of the wrongdoers .”}
4108. That should make it closer (to the fact) that their
testimony would be in its true nature and shape, or else they
would fear that (other) oaths would be admitted after their
oaths. And have Taqwa of Allah and listen (with obedience to
Him). And Allah guides not the rebellious people.}
Testimony of Two Just Witnesses for the Final Will and
Testament
This honorable Ayah contains a glorious ruling from Allah.
Allah’s statement,
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40 you who believe! When death approaches any of you, and
you make a bequest, then take the testimony of two...}
meaning that there should be two witnesses in such cases,
4just men...} thus, describing them as just,
4of your own folk} Muslims,
oj %>'>'♦ 3^
4or two others from outside} non-Muslims, meaning the People of
the Book, according to Ibn ‘Abbas as Ibn Abi Hatim recorded. 1 11
Allah said next,
j
111 Ibn Abi Hatim 12:1229.
291
Surah 5. Al-Ma'idah (105 - 108 ) ( Part-7 )
iif you are traveling through the land } on a journey,
}and the calamity of death befalls you.}
These are two conditions that permit using non-Muslims from
among the Dhimmis for witnesses when there are no Muslims
present: When one is traveling and needs to write a will, as
Sharih Al-Qadi said. Ibn Jarir recorded that Sharih said, “The
witness of the Jews and Christians is not allowed except while
traveling, and even then only to witness the dictation of the
will."* 11 Allah’s statement,
iDetain them both after the Saldh (the prayer),}
refers to the 'Asr prayer, according to Al-‘Awfi who reported it
from Ibn ‘Abbas.* 2 * This is the same explanation reported from
Said bin Jubayr, Ibrahim An-Nakhal, Qatadah, ‘Ikrimah and
Muhammad bin Sirin. As for Az-Zuhri, he said that they are
detained after Muslim prayer (i.e., in congregation). 13 *
Therefore, these two witnesses will be detained after a
congregational prayer,
4Z3 o\ A oCJZ}
4let than both swear by Allah if you are in doubt.}
meaning, if you are in doubt that they might have committed
treachery or theft, then they should swear by Allah,
4We wish not in this} in our vows, according to Muqatil bin
Ha yyan.
4u}
ifor any worldly gain} of this soon to end life,
3 Vj}
ieven though he be our near relative.} meaning, if the beneficiaiy
m At-Tabari 11 :163,164.
121 At-Tabari 11 :172.
131 At-Tabari 11 :174.
293
Surah 5. Al-Ma'idah ( 105 - 108) ( Part-7 )
honor. This is
discussed in the
studies of the oaths
in the books of
Ahk&m. Allah’s
statement,
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iThat should make it closer
(to tiie fact) that their testi-
mony would be in its true
nature and shape (and thus
accepted),}
means, the ruling
requiring the two
Dhimmi witnesses to
swear, if there is a
doubt that they were
not truthful, might
compel them to admit
to the testimony in its
true form. Allah’s
statement,
feU
ior else they would fear that (other) oaths would be admitted
after their oaths.}
means, requiring them to swear by Allah might encourage
them to admit to the true testimony because they respect
swearing by Allah and they glorify and revere Him. They also
fear exposure if the heirs of the deceased are required to swear
instead of them. In this case, the heirs would swear and earn
the rightful inheritance that the two witnesses failed to
declare. This is why Allah said,
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Surah 5. Al-Ma'idah (109 - 111) ( Part-7 )
‘Abdur-Razzaq narrated that Ath-Thawri said that Al-A‘mash
said that Mujahid said about the Ayah,
A TiC US
iOn the Day when Allah will gather the Messengers together
and say to them : "What was the response you received?"}
They will become afraid and reply,
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4We have no knowledge .. .^ ,1 *
Ibn Jarir* 2 * and Ibn Abi Hatim also recorded this
explanation. ‘Ali bin Abi Talhah said that Ibn ‘Abbas
commented on the Ayah,
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iOn the Day when Allah will gather the Messengers together
and say to them: "What was the response you received (from
men to your teaching)?" They will say: "We have no
knowledge, verily, only You are the Knower of all that is
hidden."}
“They will say to the Lord, Most Honored, ‘We have no
knowledge beyond what we know, and even that. You have
more knowledge of them than us.”* 3 * This response is out of
respect before the Lord, Most Honored, and it means, we have
no knowledge compared to Your encompassing knowledge.
Therefore, our knowledge only grasped the visible behavior of
these people, not the secrets of their hearts. You are the
Knower of everything, Who has encompassing knowledge of all
things, and our knowledge compared to Your knowledge is
similar to not having any knowledge at all, for
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ionly You are the Knower of all that is hidden.}
*** ‘Abdur-Razzaq 1:201.
121 At-Tabari 11:210.
131 At-Tabari 11:211.
296
Tafsir Ibn Kathir
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4110. (Remember) when Allah will say (on the Day of
Resurrection): "O 'Isa, son of Maryam! Remember My favor to
you and to your mother when I supported you with Ruh - il-
Qudus l fibril ] so that you spoke to the people in the cradle and
in maturity; and when 1 taught you the Book, the Hikmah, the
Tawrah and the Injil; and when you made out of the clay, as it
were, the figure of a bird, by My permission, and you breathed
into it, and it became a bird by My permission, and you healed
those bom blind, and the lepers by My permission, and when
you brought forth the dead by My permission; and when I
restrained the Children of Israel from you since you came unto
them with clear proofs, and the disbelievers among them said:
‘ This is nothing but evident magic . ""4
4111. "And when I Awhaytu [ put in the hearts of] Al-
Hawariyyin to believe in Me and My Messenger, they said:
We believe. And bear witness that we are Muslims." '4
Reminding ‘Isa of the Favors that Allah Granted him
Allah mentions how He blessed His servant and Messenger,
Isa, son of Maiyam, and the miracles and extraordinary acts
He granted him. Allah said,
4Remember My favor to you ^ when I created you from your
mother, without male intervention, and made you a sign and
clear proof of My perfect power over all things.
4And to your mother 4 when I made you testify to her chastity
and you thus absolved her from the sin that the unjust,
ignorant liars accused her of,
Surah 5 . Al-Ma'idah ( 109 - 111 ) (Part-7)
297
iwhen I supported you with Ruh - il-Qudus ^
the angel Jibril, and made you a Prophet, calling to Allah in the
cradle and manhood. I made you speak in the cradle, and you
testified that your mother was free from any immoral behavior,
and you proclaimed that you worship Me. You also conveyed the
news of My Message and invited them to worship Me.
iso that you spoke to the people in the cradle and in maturity
Meaning you called the people to Allah in childhood and in
maturity.
And the word Tukallim means invited, because his speaking
to people while a child is nothing strange by itself.
Allah’s statement,
iiXJSj
iAnd when I taught you the Book and the Hikmah ,$ the power of
writing and understanding,
iand the Tawrdh which was revealed to Musa, son of Imran,
who spoke to Allah directly. Allah’s statement,
iand when you made out of the clay, as it were, the figure of a
bird, by My permission
means: ‘you shaped it in the figure of a bird by My
permission, and it became a bird with My permission, after
you blew into it’. Then, it became a flying bird with a soul by
Allah’s permission. Allah said;
<#h
iand you healed those bom blind, and the lepers by My
permission, $
This was explained before in Surah Al ‘Imran (chapter 3) and
we do not need to repeat it here. Allah’s statement,
299
Surah 5. Al-Ma'idah (112 - 115 ) ( Part-7 )
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^ 4And your Lord Awha
(inspired) the bee, say-
ing: " Take habitations
in the mountains and in
the trees and in what
they erect. Then, eat of
all fruits, and follow the
ways of your Lord made
easy (for you)."}
[16:68-69]
Al-Hasan Al-Basri
commented about the
Hawariyyun, “Allah
inspired them”, while
As-Suddi said, “He
put in their hearts,”
and the Hawariyyun
said,
4Sj4li &W}
iWe believe. And bear
witness that we are
Muslims.}
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4122. (Remember) when Al-Hawdriyun said: "O 'Isa, son of
Maryam! Can your Lord send down to us a Ma'idah from
heaven ?" 'Isa said: " Have Taqwa of Allah, if you are indeed
believers.”}
4113. They said: "We wish to eat thereof and to be stronger in
faith, and to know that you have indeed told us the truth and
300
Tafsir Ibn Kathtr
that we ourselves be its witnesses."}
}114. 'Isa, son of Maryam, said: "O Allah, our Lord! Send us
from heaven a table spread (with food) that there may be for us
- for the first and the last of us - a festival and a sign from
You; and provide us sustenance, for You are the Best of
sustainers ."}
4115. Allah said: "I am going to send it down unto you, but if
any of you after that disbelieves, then I will punish him with a
torment such as I have not inflicted on anyone among the
‘ Alamin ."}
Sending Down the Ma’idah
This is the story of the Ma’idah, the name of which this
Surah bears, Surat Al-Ma’idah. This is also among the favors
that Allah granted His servant and Messenger, Isa, accepting
his request to send the Ma’idah down, and doing so as clear
proof and unequivocal evidence. Allah said,
44 /^ ja Si»
4(Retnember) when Al-Hawaryun said...} the disciples of Isa
said,
40 'Isa, son of Maryam ! Can your Lord send down to us a
Ma'idah from heaven?}
The Ma’idah is the table that has food on it. Some scholars
said that the disciples requested this table because they were
poor and deprived. So they asked Isa to supplicate to Allah to
send a table of food down to them that they could eat from
every day and thus be more able to perform the acts of
worship.
/ ✓ »a a > m
p* ittl ijiil JUy
4' Isa said: "Have Taqwa of Allah, if you are indeed believers."}
“Isa answered them by saying, ‘Have Taqwa of Allah! And do
not ask for this, for it may become a trial for you, but trust in
Allah for your provisions, if you Eire truly believers.’
Surah 5. Al-Ma'idah (112 - 115 ) (Part-7)
301
\
4They said: "We wish to eat thereof."} we need to eat from it,
iatid to be stronger in faith, $ when we witness it descending
from heaven as sustenance for us,
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4 and to know that you have indeed told us the truth,} of your
Message and our faith in you increases and also our
knowledge,
iand that we ourselves be its witnesses. $
testifying that it is a sign from Allah, as proof and evidence
that you are a Prophet, and attesting to the truth of what you
brought us,
Qft ii* U Alin & & '4 % ^
i'lsa, son of Maryam, said: "O Allah, our Lord! Send us from
heaven a table spread (with food) that there may be for us - for
the first and the last of us - a festival ..."}
As-Suddi commented that the Ayah means, “We will take
that day on which the table was sent down as a day of
celebration, that we and those who come after us would
consider sacred.” 111 Sufyan Ath-Thawri said that it means, “A
day of prayer.” 121 u
4 Jbi ty*j}
iand a sign from You.} proving that You are able to do all
things and to accept my supplication, so that they accept what
I convey to them from You,
iand provide us sustenance,} a delicious food from You that
does not require any effort or hardship,
111 At-Tabari 11 :225.
121 At-Tabari 11 :225.
302
Tafsir Ibn Kathir
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4' 'For You are the Best of sustainers ." Allah said: "I am going
to send it down unto you, but if any of you after that
disbelieves..."}
by denying this sign and defying its implication, O Isa,
4*&\ ss V Q&
ithen I will punish him with a torment such as I have not
inflicted on anyone among the ' Alatmn .}
among the people of your time. Allah said in similar Ayat,
i^\Zs\ lit X fci£il tfe }yj}
4And on the Day when the Hour will be established (it will be
said to the angels): " Cause Fir'awn's people to mter the
severest tortnent!"} [40:46], and,
iVerily, the hypocrites will be in the lowest depths of the Fire.}
[4:145]
Ibn Jarir said that ‘Abdullah bin ‘Amr said, “Those who will
receive the severest torment on the Day of Resurrection are
three: The hypocrites, those from the people of Al-Ma’idah who
disbelieved in it, and the people of Fir'awn.”* 11
Ibn Abi Hatim recorded that Ibn ‘Abbas said, “They said to
Isa, son of Maiyam, ‘Supplicate to Allah to send down to us
from heaven, a table spread with food.’ He also said, ‘So the
angels brought the table down containing seven fish and seven
pieces of bread and placed it before them. So the last group of
people ate as the first group did.” 121 Ibn Jarir recorded that
Ishaq bin ‘Abdullah said that the table was sent down to Isa
son of Maryam having seven pieces of bread and seven fish,
and they ate from it as much as they wished. But when some
of them stole food from it, saying, “It might not come down
tomorrow,” the table ascended. 131
111 At-Tabari 11:233.
121 At-Tabari 5 : 132 , Ibn Abi Hatim 4 : 1246 .
131 At-Tabari 5:134.
Surah 5. Al-Ma'idah (116 - 118 ) (Part-7)
303
These statements testify that the table was sent down to the
Children of Israel during the time of Isa, son of Maryam, as a
result of Allah’s accepting his supplication to Him. The
apparent wording of this Ayah also states so,
41 &
4 Allah said: “ I am going to send it down unto you...")
(5:1 15].
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4116. And (remember) when Allah will say (on the Day of
Resurrection): "O 'Isa, son of Maryam! Did you say unto
men : Worship me and my mother as two gods besides Allah?"'
He will say : "Glory be to You! It was not for me to say what I
had no right (to say). Had I said such a thing. You would
surely have known it. You know what is in my inner self
though I do not know what is in Yours, truly. You, only You,
are the Knower of all that is hidden and unseen.")
4117. "Never did I say to them ought except what You (Allah)
did command me to say: Worship Allah, my Lord and your
Lord.' And I was a witness over them while I dwelled amongst
them, but when You took me {up], You were the Watcher over
them, and You are a Witness to all things.")
ill8. "If You punish them, they are Your servants, and if You
forgive them, verily You, only You are the Almighty, the All-
Wise.")
‘Isa Rejects Shirk and Affirms Tawhid
Allah will also speak to His servant and Messenger, Isa son
of Maryam, peace be upon him, saying to him on the Day of
Resurrection in the presence of those who worshipped Isa and
his mother as gods besides Allah,
oi ut!j '(if> a' J^*k)
305
Suraft 5. Al-Mii'idah (116 - 118) < Part-7 )
nothing escapes Your knowledge. Rather, I have not said these
words nor did the thought even cross my mind, this why he,
said,
U pjl cJb U pSlfr dl yi) t* ^ 4 ^
4Yo« fcnoiy what is in my inner self though I do not know what
is in Yours, truly, You, only You, are the Knower of all that is
hidden and unseen . Never did I say to them ought except what
You (Allah) did command me to say...}
and convey,
j; it w #
4 Worship Allah, my Lord and your Lord.}
I only called them to what You sent me with and commanded
me to convey to them,
j ; it &
^Worship Allah, my Lord and your Lord}
and this is what I conveyed to them,
A •* .S ' , A ,£2
iAnd I was a witness over them while I dwelled amongst
them,}
I was a witness over what they did when I was amongst them,
il ^
ibut when You took me [up]. You were the Watcher over them,
and You are a Witness to all things.}
Abu Dawud At-Tayalisi recorded that Ibn ‘Abbas said, “The
Messenger of Allah jgj stood up once and gave us a speech in
which he said,
•® 'i ly lil y tolU- 'y «i>l II*
«0 people! You will be gathered to Allah while barefooted,
naked and uncircumcised;
306
Tafsir Ibn Kathir
}As We began the first creation, We shall repeat it.}
Iri fji J&i J Ijt u|j»
U N liUI :Jy(i iJUJJI oli JLi^i
jbJi ju us jyG ih'j£
The first among the creation who will be covered with clothes
will be Ibrahim. Some men from my Ummah will be brought
and taken to the left (to the Fire) and I will yell, 'They are my
followers!' It will be said, 'You do not know what they
innvovated after you (in religion).' So I will say just as the
righteous servant (Tsa) said,
iAnd I was a witness over them while I dwelled amongst them,
but when You took me [up], You were the Watcher over them,
and You are a Witness to all things. If You punish them, they
are Your servants, and if You forgive them, verily You, only
You are the Almighty, the All-Wise .}
“It will further be said, 'These people kept reverting back on
their heels after you left them.'o "W
Al-Bukhari* 2 ' also recorded this Hadith in the explanation of
this Ayah.
Allah said;
ilf You punish them, they are Your servants, and if You
forgive them, verily You, only You are the Almighty, the All-
Wise.}
All matters refer back to Allah, for He does what He Wills and
none can question Him about what He does, while He will
question them. This Ayah also shows the crime of the
* 1 ' Musnad At-Tayalisi no . 343 .
121 Fath Al-Bari 8 : 135 .
307
Surah 5. Al-Ma'idah (119 - 120) (Part-7)
Christians who invented a lie against Allah and His
Messenger, thus making a rival, wife and son for Allah. Allah
is glorified in that He is far above what they attribute to Him.
So this Ayah [5:118] has tremendous value and delivers
unique news.
Ijj Xfj UJVf- o; iSf £*4
'$ d® >*J liil 41 jjil' *4$i lie jjijj li'
4119. Allah will say: "This is a Day on which the truthful will
profit from their truth : Theirs are Gardens under which rivers
flow (in Paradise) - they shall abide therein forever. Allah is
pleased with them and they with Him. That is the great
success. 4
4120. To Allah belongs the dominion of the heavens and the
earth and all that is therein, and He is able to do all things.}
Only Truth will be of Benefit on the Day of Resurrection
Allah answers His servant and Messenger ‘Isa, son of
Maiyam, after he disowns the disbelieving Christians who lied
about Allah and His Messenger, and when ‘Isa refers their end
to the will of his Lord,
4This is a Day on which the truthful will profit from their
truth.}'
Ad-Dahhak said that Ibn ‘Abbas commented, “This is the
Day when Tawhid will benefit those who believed in it.”
4Tlteirs are Gardens under which rivers flow (in Paradise) -
they shall abide therein forever . }
and they will never be removed from it,
4AUah is pleased with them and they with Him.}
308
Tafsir Ibn Kathir
iBut the greatest bliss is the good pleasure of Allah.} [9:72}
We will mention the Hadiths about this Ayah [9:72] later on.
Allah’s statement,
gif &}
4That is the great success.} means, this is the great success,
other than which there is no greater success. Allah said* in
another Ayat,
fis gj}
4For the like of this let the workers work.} [37:61], and,
jjGdi iSj’i jj^
4And for this let (all) those strive who want to strive.} [83:26]
Allah’s statement,
4To Allah belongs the dominion of the heavens and the earth
and all that is therein, and He is able to do all things.}
means, He created everything, owns everything, controls the
affairs of everything and is able to do all things. Therefore,
everything and everyone are in His domain and under His
power and will. There is none like Him, nor is there rived,
ancestor, son, or wife for Him, nor a lord or god besides Him.
Ibn Wahb said that he heard Huyay bin ‘Abdullah saying that
Abu ‘Abdur-Rahman Al-Habli said that ‘Abdullah bin ‘Amr
said, “The last revealed Surah was Surat Al-Ma’idah.’’^
m
At-Tirmidhi no . 3063 .
Surah 6. Al-An'am (1 - 3) ( Part-7 )
309
The Tafslr of Surat Al-An'am
(Chapter - 6)
Which was Revealed in Makkah
^ ilgaSB&S 'TA ^
The Virtue of Surat
Al-An‘am and When
it Was Revealed
Al-‘Awfi, ‘Ikrimah
and ‘Ata’ said that Ibn
‘Abbas said, “Surat Al-
An'am was revealed in
Makkah ”’ 1 ’ A$-
Tabarani recorded
that Ibn ‘Abbas said,
“All of Surat Al-An'am
was revealed in
Makkah at night,
accompanied by
seventy thousand
angels, raising their
voices in glorification
of Allah” 12 ’ As-Suddi
said that Murrah said
that ‘Abdullah said,
“Surat Al-An'am was
revealed in the
company of seventy
thousand angels.”’ 3 ’
ag»
In the Name of Allah, the Most Gracious, the Most Merciful.
Ad-Durr Al-Manthur 3 :243 .
121 At-Tabarani 12:215.
’ 3| Ad-Durr Al-Manthur 3 :243 .
320
Tafsir Ibn Kathir
ofo c i ikli <i> y « . ' J^ 4U. l£jK _u_2i^
>J /Ai£ J»-l> Jjii ji Cnt I>i c£ii' ji
t j&y 'ftAft-i '<&~i pbs 3?J^” jj 4 lit b*J
il. All praise be to Allah, Who created the heavens and the
earth, and originated the darkness and the light, yet those who
disbelieve hold others as equal with their Lord.}
il. He it is Who has created you from clay, and then has
decreed a stated term. And there is with Him another
determined term, yet you doubt. i
i3. And He is Allah, in the heavens and the earth. He knows
what you conceal and what you reveal, and He knows what you
eam.$>
All Praise is Due to Allah for His Glorious Ability and
Great Power
Allah praises and glorifies His Most Honorable Self for
creating the heavens and earth, as a dwelling for His servants,
and for making the darkness and the light to benefit them in
the night and the day. In this Ayah, Allah describes darkness
in the plural, Zulumat [where Zulmah is singular for darkness],
while describing the light in the singular, An-Nur, because An-
Nur is more honored. In other Ayat, Allah said.
iTo the right and to the lefts. $ [16:48]
Near the end of this Surah (chapter 6), Allah also said;
^ J?>? Ui ot>^
iAnd verily, this is my straight path, so follow it, and follow
no (other) ways, for they will separate you away from His
way.$ [6:153]
Allah said next,
iYet those who disbelieve hold others as equal with their Lord.$
meaning, in spite of all this, some of Allah’s servants disbelieve
in Him and hold others as partners and rivals with Him. Some
Surah 6. Al-Att'dm (1 - 3) ( Part-7 )
311
of Allah’s servants claimed a wife and a son for Allah,
hallowed be He far above what they attribute to Him. Allah’s
statement,
M y*}
4He it is Who has created you from clay ,}
refers to the father of mankind, Adam, from whom mankind
originated, multiplied in numbers and spread about, east and
west. Allah said,
4Then has decreed a stated term. And there is with Him
another determined term...} His saying;
iThen has decreed a stated term,} refers to death, while,
4 And there is with Him another determined term... ^
refers to the Hereafter, according to Said bin Jubayr who
reported this from Ibn ‘Abbas.* 1 * Similar statements were
narrated from Mujahid, ‘Ikrimah, Said bin Jubayr, Al-Hasan,
Qatadah, Ad-Dahhak, Zayd bin Aslam, ‘Atiyyah, As-Suddi,
Muqatil bin Hayyan and others.* 2 * Ibn ‘Abbas and Mujahid
said that,
443
4And then has decreed a stated term,} is the term of this earthly
life, while,
JL3
4And there is with Him another determined term} refers to man’s
extent of life until he dies as mentioned in Allah’s statement;* 3 *
AM JZ? C &£ M cMa M
4It is He, Who takes your souls by night (when you are
asleep), and has knowledge of all that you have done by day,
m At-Tabari 11:257.
* 2 * At-Tabari 11 :256-258.
* 3 * At-Tabari 11 :256.
312
Tafsir Ibn Kathir
then He raises (wakes) you up again that a term appointed (life)
be fulfilled .} [6:60]
The meaning of Allah’s statement,
AM
iWith Him} is that none but Him knows when it will occur.
Allah said in other Ayat,
IS
iThe knowledge thereof is with my Lord. None can reveal its time
but He.} [7:187], and.
4They ask you about the Hour - when will be its appointed
time? You have no knowledge to say anything about it. To your
Lord belongs (the knowledge of) the term thereof.} [79:42-44]
Allah said,
/ /
4 Yet you doubt.} the coming of the (last) Hour, according to
As-Suddi.* 1 ' Allah said next,
1 * jfej 'f&i Jfjt [ jj 4
iAnd He is Allah in the heavens and the earth, He knows what
you conceal and what you reveal, and He knows what you
earn.}
Meaning, it is He Who is called Allah, throughout the
heavens and the earth, that is, it is He who is worshipped,
singled out, whose divinity is believed in by the inhabitants of
the heavens and the earth. They call Him Allah, and they
supplicate to Him in fear and hope, except those who
disbelieve among the Jinns and mankind. In another Ayah,
Allah said;
^ jj sJi 4 jjJ' j * j }
ilt is He Who is God in the heavens and the earth. }[ 43:84]
meaning, He is the God of those in heaven and those on earth,
m
At-Tabari 1 1 :260 .
323
Surah 6. Al-An'dm (4 - 6) ( Part-7 )
and He knows all affairs, public and secret.
4And He knows what you earn £ all the good and bad deeds that
you perform.
CJ jii .i.vijwJA* (ft- 1 fr^rj Jt
jj _*+L» IjJ f i jyf t* (Tri *■*.»“■* (**»W
OJ vi/4 bb-li (*^ itHil uLjlj ^3 jiw J L v|
44. And never an Ayah comes to them from the Ayat of their
Lord, but that they have been turning away from it.}
45. Indeed, they rejected the truth when it came to them, but
there will come to them the news of that which they used to
mock at.}
46. Have they not seen how many a generation before them We
have destroyed whom We had established on the earth such as
We have not established you? And We poured out on them rain
from the sky in abundance, and made the rivers flow under
them. Yet We destroyed them for their sins, and created after
them other generations. $
Threatening the Idolators for their Stubbornness
Allah states that the rebellious, stubborn polytheists will
turn away from eveiy Ayah, meaning, sign, miracle and proof
that is evidence of Allah’s Uniqueness and the truth of His
honorable Messengers. They will not contemplate about these
Ayat or care about them. Allah said,
4 •*! jyf ijs3 (iiiC- 111 is.^
4Indeed, they rejected the truth when it came to them, but
there will come to them the news of that which they used to
mock at.}
This Ayah contains a warning and a stem threat for the
disbelievers’ rejection of the truth, stating that the disbelievers
will surely know the truth of what they used to deny and taste
the evil end of their behavior. Allah advises and warns the
disbelievers, that they should avoid the torments and
Surah 6. Al-An‘am (7-11) ( Part-7 )
y amm saga '
Li ,1 L^=tL> >
^ 4 «c & c& f
ol oil Jiil
Cp ^ ijuj @Ssi ^ ui
$ & gjf _p; ^ 4& j^\
ilsji v^ ^ ju^gg 4'x^ 3* 05^ >} '£ 'Jj\ 'J&
$ Lt?Jf^S\ vJ-j iiwj i£=£ ij£. jJ;
@<^A£ d ,*^j£ Ct2>
y:: i^* jk^jc t*
3 J~i.j>>y >4* i j_^»~ ' 4-j <-t ( £ J--4 K^i-t jS5j
^ <£«& &a
^ -4^ c£«Jt <jt£S
^ ^ ^ Vf •* ^
Xft^fiJ4S0i^2t»Sl2 ^ ^
-<< . , s >.s .,.> •; - -- 4lS^'>jj!-^-jf
•XjU-k^jJA^PcJ^O* Qp y«-S'S*£jN , ' J ®W^>
./" " <7. And euen if We /wt
4®S#3f
, > t5f < * /r-' , ^ ^ .11 M- 7 ^
«uf l i L -t . 0)j jv_Jl jyJ \ li^'-JJ .<U-»^>
47. And even if We had
sent dawn unto you a
Message written on pa-
s&**'tu^tt'*' c '.*< > S.\i'>'#*\» '• P er so thal the y con/d
<9 <S > *» touch it with their
hands, the disbelievers
would have said : "This is nothing but obvious magic!"}
48. And they say: "Why has not an angel been sent down to
him?" Had We sent dawn an angel, the matter would have
been judged at once, and no respite would be granted to them.}
49. And had We appointed him an angel, We indeed would
have made him a man, and We would have certainly caused
them confusion in a matter which they have already covered
with confusion.}
410. And indeed Messengers were mocked before you, but their
scoffers were surrounded by the very thing that they used to
mock at.}
411 . Say: "Travel in the land and see what was the end of
those who rejected truth.”}
316
Tafsir Ibtt Kathir
Censuring the Rebellious and their Refusal to Accept
Human Messengers
Allah describes the rebellion and stubbornness of the
idolaters in defying the truth and arguing .against it,
4 And even if We had sent dawn unto you a Message written
on paper so that they could touch it with their hands,}
meaning, if they saw this Message’s descent and were eye-
witnesses to that,
4 the disbelievers would have said : "This is nothing but obvious
magic!"}
This is similar to Allah’s description of the disbelievers’
defiance of facts and truth,
j: ‘jjy* biii $j}
4And even if We opened to them a gate from the heaven and
they were to continue ascending thereto. They would surely
say: "Our eyes have been (as if) dazzled. Nay, we are a people
bewitched."} [15:14-15], and,
*rȣ^ Ua
4And if they were to see a piece of the heaven falling down,
they would say, “ Clouds gathered in heaps!"} [ 52 : 44 ].
4%fc g* 0\ 'yj \)fc}
4And they say: "Why has not an angel been sent down to
him?"}
to convey the Message with admonition along with him. Allah
replied,
2 f & tz (0 &}
4Had We sent down an angel, the matter would have been
judged at once, and no respite would be granted to them.}
Consequently, even if the angels descend, while the
Surah 6. Al-An'dm (7 - 11) (Part-7)
317
disbelievers still had the same attitude, then the torment will
surely befall them from Allah as a consequence. Allah said in
other Ayat,
)We send not the angels down except with the truth (i.e. for
torment, etc.), and in that case, they (the disbelievers) would
have no respite !) (15:8], and,
iOn the Day they will see the angels, no glad tidings will there
be for the criminals that day.) [25:22]
Allah’s statement,
j. if* bwl+Uj V-»-j
)And had We appointed him an angel, We indeed would have
made him a man, and We would have certainly caused them
confusion in a matter which they have already covered with
confusion .)
meaning, if We send an angel along with the human
Messenger, or if We send an angel as a Messenger to
mankind, he would be in the shape of a man so that they
would be able to speak to him and benefit from his teachings.
In this case, the angel (in the shape of a human) will also
cause confusion for them, just as the confusion they caused
themselves over accepting humans as Messengers! Allah said,
tU dr! ’^=4 <0 4 & i &
iSay: "If there were on the earth, angels walking about in
peace and security. We should certainly have sent down far
them from the heaven an angel as a Messenger.") (17:95]
It is a mercy from Allah to His creation that He sends every
type of creation, Messengers from among their kind, so that
they are able to call their people to Allah, and their people
able to talk to them, ask them and benefit from them. In
another Ayah, Allah said;
4 tfs lA 1A> ^ h
318
Tafstr Ibn Kathir
ilndeed Allah conferred a great favor on the believers when He
sent among them a Messenger from among themselves, reciting
unto them His verses (the Qur'an), and purifijing them .}
[3:164]
Ad-Dahhak said that Ibn ‘Abbas said about the Ayah [6:9
above], “If an angel was sent to them, he would come in the
shape of a man. This is because they will not be able to look
at the angel due to light.” 111
tS
4 ■ • • and We would have certainly caused them confusion in a
matter which they have already covered with confusion .}
meaning, We would confuse them over their confusion. And
Al-Walibi reported Ibn ‘Abbas saying; “We brought doubts
around them.”
Allah’s statement,
4And indeed Messengers were mocked before you, but their
scoffers were surrounded by the very thing that they used to
mock at.}
comforts the Messenger jg concerning the denial of him by his
people. The Ayah also promises the Messenger $g|, and his
believers, of Allah’s victory and the good end in this life and the
Hereafter. Allah said next.
JLi 4 buy*
4 Say : "Travel in the land and see what was the end of those
who rejected truth."}
meaning, contemplate about yourselves and think about the
afflictions Allah struck the previous nations with, those who
defied His Messengers and denied them. Allah sent torment,
afflictions and punishment on them in this life, as well as the
painful torment in the Hereafter, while saving His Messengers
and believing servants.
m
At-Tabari 11 :268.
Surah 6. Al-An'dm (12 - 16) (Part-7)
319
4Ji
■' *' *l*&^*v* -"■ -»*& Li a; v L£ ff
M» £)>
4^C $ $• V ^
• •*. . j <• / » J {{ '•'l ■
412. Say: “To whom belongs all that is in the heavens and the
earth?” Say: "To Allah." He has prescribed mercy for Himself.
Indeed He will gather you together on the Day of Resurrection,
about which there is no doubt. Those who destroy themselves
will not believe .}
413. And to Him belongs whatsoever exists in the night and
the day, and He is the All-Hearing, the All-Knowing.”}
414. Say: "Shall I take as a guardian any other than Allah, the
Creator of the heavens and the earth? And it is He Who feeds
but is not fed." Say: "Verily, I am commanded to be the first
of those who submit. "And be not you of the idolaters.}
415. Say: "I fear, if I disobey my Lord, the torment of a
Mighty Day."}
416. Who is averted from (such a torment) on that Day; then
He (Allah) has surely been Merciful to him . And that would be
the obvious success.}
Allah is the Creator and the Sustainer
Allah states that He is the King and Owner of the heavens
and earth and all of what is in them, and that He has written
mercy on His Most Honorable Self. It is recorded in the Two
Sahihs, that Abu Hurayrah said that the Prophet jg said,
* c#r «a P (3.J* oXfr ZfiS tlJS jL>- UU 2)1 Ol 1
«When Allah created the creation, He wrote in a Book that He
has with Him above the Throne; 'My mercy overcomes My
anger.
I 1 ' Fath Al-Bari 13 :395, Muslim 4 :2107.
320
Tafsir Ibn Kathir
Allah said;
4t-£ vw V 4% <j}
ilndeed He will gather you together on the Day of
Resurrection, about which there is no doubt.}
swearing by His Most Honored Self that He will gather His
servants,
[}
iFor appointed meeting of a known Day.} [56:50],
the Day of Resurrection that will certainly occur, and there is
no doubt for His believing servants in this fact. As for those
who deny and refuse, they are in confusion and disarray.
Allah’s statement,
iThose who destroy themselves} on the Day of Resurrection,
iwill not believe.} in the Return and thus do not fear the
repercussions of that Day. Allah said next,
iAnd to Him belongs whatsoever exists in the night and the
day.}
meaning, all creatures in the heavens and earth are Allah’s
servants and creatures, and they are all under His authority,
power and will; there is no deity worthy of worship except Him,
yb\
iand He is the All-Hearing, the All-Knowing.}
He hears the statements of His servants and knows their
actions, secrets and what they conceal. Allah then said to His
servant and Messenger Muhammad jg, whom He sent with the
pure Tawhid. and the straight religion, commanding him to call
the people to Allah’s straight path;
iSay: ", Shall I take as a guardian any other than Allah, the
Creator of the heavens and the earth?''}
Surah 6. Al-Ariam (12 - 16) ( Part-7 )
321
Similarly, Allah said,
4:, pM’ $ & M ji>
iSay: "Do you order me to worship other than Allah, O you
fools?") [39:64],
The meaning here is, I will not take a guardian except Allah,
without partners, for He is the Creator of the heavens and
earth Who orignated them without precedent,
vj & %)
iAnd it is He Who feeds but is not fed.)
For He sustains His creatures without needing them. Allah
also said;
Styj Si' 'Sib
iAnd I created not the firm and humans except that they
should worship Me (Alone).) [51:56]
Some scholars read it,
rk v M #
“And it is He Who feeds but He does not eat.”
meaning, Allah does not eat. Abu Hurayrah narrated, “A man
from Al-Ansar from the area of Quba’ invited the Prophet jg to
eat some food, and we went along with the Prophet jg. When
the Prophet jg ate and washed his hands, he said,
UlL-j « Ljb L i j ^ JU ^
{j* UL '~Sj
" / < ’ 0 * " •*
^jjl ?“ nip Vj ijy&A 'jj filid Vj
^ k 4^ yj l ^ i I JLJ ! uiLs.^
. — 1 j <b Xkj>«Jl 4
“A// praise is due to Allah, Who feeds but is never fed, He bestowed
bounty unto us. Who gave us guidance and fed us, gave us something
to drink, covered our nakedness; and for every favor He has given us.
All praise is due to Allah, praise that should not be neglected, my
Lord, all the while affirming that we will never be able to duly thank
Him; nor be appreciative enough of Him, nor be free of needing Him.
322
Tafsir Ibn Kathir
asssiss '*•
ust &'r>:
®Bp ^ All thanks and praises
J»
J~**j 1* JjSjiij] Jr*
'.' ,'\"' ?i"fi-» :" ' >’ ' '• > '*'\ , -\}'\‘Z >•'
jp Li<>>) dUU^«) UX>Ui»j& U p ^
0
are due to Allah Who fed
us the food, gave us the
drink, covered our nud-
ity , guided us from mis-
guidance, gave us sight
from blindness, and ho-
nored us above many of
His creaturers . All
praise is due to Allah,
Lord of all that
exists ."a 1 * 1
jjt if &£ xi[ j»^
4ld?
iSay : " Verily , I am
commanded to be the
first of those who submit
themselves to Allah as
(Muslims) ."} from this
Ummah,
t§M?^ U «>
4; 5 i jsa 4 $
/? C*lj*
4And be not you of the idolaters. Say: "I fear, if I disobey my
Lord, the torment of a Mighty Day ."} [6:14-15],
the Day of Resurrection,
t ,o <v
4-*-^ ■-M
4Who is averted from} such a torment,
ion that Day, He has surely been Merciful to him} meaning,
Allah will have been merciful to him,
iitp £K
An-NasSl in Al-Kubra 6 :82 .
Surah 6. Al-An'dm (17-21) ( Part-7 )
323
iAnd that would be the obvious success .} Allah also said,
iAnd whoever is moved away from the Fire and admitted to
Paradise, he indeed is successful.} [3:185],
r&i 'i /»5' j' \£
117. And if Allah touches you with harm, none can remove it
but He, and if He touches you with good, then He is able to do
all things.}
118. And He is the Irresistible, above His servants, and He is
the All-Wise, Well-Acquainted with all things.}
119. Say: " What thing is the most great in witness?” Say:
“Allah is Witness between you and I; this Qur'an has been
revealed to me that I may therewith warn you and whomsoever
it may reach. Can you verily bear witness that besides Allah
there are other gods?” Say " I bear no (such) witness!” Say :
" Only He is God, alone, and truly I am innocent of what you
join in worship with Him.”}
420. Those to whom We have given the Scripture recognize
him, as they recognize their own children. Those who have lost
(destroyed) themselves will not believe.}
421. And who does more wrong than he who invents a lie
against Allah or rejects His Aydt? Verily, the wrongdoers shall
never be successful.}
Allah is the Irresistible, Able to Bring Benefit and
Protect from Harm
Allah states that He Alone brings benefit or harm, and that
He does what He wills with His creatures, none can resist His
324
Tahir Ibn Kathir
judgment or prevent what He decrees,
fir" J#* J* "ji iS( >iL T — ^
iAnd if Allah touches you with harm, none can remove it but
He, and if He touches you with good, then He is able to do all
things.}
Similarly, Allah said,
i'..z k % * Ji 'if £ u ; >
^Whatever mercy, Allah may graht to mankind, none can
withhold it, and whatever He may withhold, morn can grant it
thereafter } {35:2].
It is recorded in the Sahih that the Messenger of Allah
used to supplicate*; c : ,
(AtJi ill- 1 >Ji u U! ^ 'ij UJ V JL«Sii»
«0 Allah, there is none Who can avert what You grant or give
what You deprive, and no fortune ever helps the fortunate
against You.®’ 11
This is why Allah said,
/ l / /•' s /ff />/\
iAnd He is the Irresistible, above His servants,}
meanirig, to Him the necks are subservient, the tyrants
humble before Him and He has complete control over all
things. The creatures have all bowed to Allah and are humbled
before His grace, honor, pride, greatness, highness and ability
over all things. The creatures are insignificant before Him, for
they are all under His irresistible decision and power,
iand He is die All-Wise,} in all His actions,
iWell-Acquainted with all things.} Who places eveiything in its
m Fath Al-Bari 2 :379 .
325
Surah 6. Al-An'dm (17-21) (Part-7)
rightful place, grants and favors whomever deserves His favor.
Allah said next, ~ M - v
iSay: 'What thing is the most great in witness?"}
or what is the greatest witness,
* f v & fr
4Say : "Allah (the Most Great!) is Witness between you and I "} for
He knows what I brought you and what you will answer me
with,
0*j !2» J^j}
4 this Qur'an has been revealed to me that I may therewith
warn you and whomsoever it may reach.}
Therefore, this Qur’an <is a warmer for alj those who hear of
it. In another Ayah, Allah said,
ijMry <3i J^i
4But those of the sects that reject it, the Fire will be their
promised meeting place.} [11:17]
Ar-Rabl‘ bin Anas said, “Those who follow the Messenger of
Allah ought to call to what the Messenger of Allah called
to and warn against what he warned against.” Allah said next,
$ 1 $}
4"Can you verity bear witness..."} O idolaters,
4" that besides Allah .there are other gods?" Say, " I bear no
■ (such) witness!"} v ' /
• Similarly, in another Ayah, Allah said;
' 4J£Z IjiLjS $}
4Thert if they testify, testify hot you with them.} [6:150]
Allah said next,
ft
4Say: "Only He is God, alone, and truly I am innocent of
what you join in worship with Him."}
Surah 6. Al-An'dm (22 - 26) (Part-7)
327
>
422 . And on the Day when We shall gather them all together,
We shall say to those who joined partners in worship (with
Us) : "Where are your partners (false deities) whom you used to
assert (as partners in worship with Allah)?”}
423 . There will then be (left) no Fitnah for them but to say:
"By Allah, our Lord, we were not those who joined others (in
worship with Allah).”}
424 . Look! How they lie against themselves! But the (lie) which
they invented will disappear from them.}
425 . And of them there are some who listen to you; but We
have set veils on their hearts, so they understand it not, and
deafness in their ears; if they see every one of the Ayat they
will not believe therein; to the point that when they come to
you to argue with you, those who disbelieve say: " These are
nothing but tales of the men of old.”}
42 6 . And they prevent others from him and they themselves
keep away from him, and (by doing so) they destroy none but
themselves, yet they perceive (it) not.}
The Polythiests Shall be Questioned About the Shirk
They Committed
About the polytheists, Allah said:
iAnd on the Day when We shall gather them all together,}
This is on the Day of Resurrection, when He will ask them
about the idols and rivals that they worshipped instead of
Him. Allah will say to them,
iWhere are your partners (false deities) whom you used to
assert (as partners in worship with Allah)?}
Allah said in Surat Al-Qasas,
& iS
4 And (remember) the Day when He will call to them, and say,
"Where are My (so-called) partners whom you used to
assert?”} [ 28 : 62 ].
328
Tafsir Ibn Kathir
Allah’s statement.
iThere will then be (left) no Fitnah for them} means, argument.
‘Ata’ Al-Khurasani said that,
& i
iThere will then be (left) no Fitnah for them } in the face of the
affliction that will be placed on them,
4c£SZ it $ ijli oi
ibut to say: "By Allah, our Lord, we were not those who
joined others (in worship with Allah)
Allah said next,
>: r ,« >•* \ " * f.t
iLook! How they lie against themselves! But the (lie) which
they invented will disappear from them.}
which is similar to His other statement,
jjAji j) J; & ijLJ. *yii oji ft Si f}
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}Then it will be said to them : "Where are (all) those whom you
used to join in worship as partners. Besides Allah?" They will
say, "They have vanished from us: Nay, we did not invoke
(worship) anything before." Thus Allgh leads astray the
disbelievers.} (40:73-74]
The Miserable Do Not Benefit from the Qur'an
Allah’s statement,
!£< ip o+“; J cjiJ J <&>}
iAnd of them there are some wlw listen to you ; but We have
set veils on their hearts, so they understand it not, and deafness
in their ears; if they see every one of the Aydt they will not
believe therein;}
(i)
At-Tabari 1 1 :299 .
Surah 6. Al-An'am (22 - 26) (Part-7)
329
means, they come to you, (O Muhammad jg), so that they hear
you recite the Qur’an, but its recitation does not benefit them,
because Allah has set veils on their hearts, and so they do not
understand the Qur’an,
il V j PE&*
iand (set) deafness in their ears;) that prevents them from
hearing what benefits them. In another Ayah, Allah said;
^ Cc (j bM=» cyj'
4A«(f the example of those who disbelieve, is as that of him who
shouts at one who hears nothing but calls and cries.) [2:171]
Allah said next,
SZ 4 )
iif they see every one of the Ayat they will not believe therein ;)
meaning, they will not believe in any of the Ayat, proofs, clear
evidences and signs they witness because they do not have
sound comprehension or fair judgment. In another Ayah, Allah
said,
^ iif £ &)
iHad Allah known of any good in them, He would indeed have
made them listen.) [8:23]
Allah said,
4v*»- fy ■&)
ito the point that when they come to you to argue with you...)
using falsehood against truth,
i those who disbelieve say : "These are nothing but tales of the
men of old")
The disbelievers say, what you (O Muhammad jg) brought us
was taken from the books of those who were before us,
meaning plagiarized,
jl*" >** *****
X" 4 -*
330
Tatsir Ibn Kathir
4And they prevent
others from him and they
themselves keep away
from him,}
They discourage
people from following
the truth, believing in
Muhammad and
obeying the Qur’an,
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iand they themselves
keep away from him,}
They thus combine
both evil acts, for they
neither benefit
themselves, nor let
others benefit from
the Prophet 3 g|. ‘Ali
bin Abi Talhah said
that Ibn ‘Abbas said
that the Ayah,
4And they prevent
others from him.}
means, they hinder people from believing in Muhammad jg.* 11
Muhammad bin Al-Hanafiyyah said, “The disbelievers of
Quraysh used to refrain from meeting Muhammad -gj and they
discouraged people from coming to him.” 12 * Similar was
reported from Qatadah, Mujahid and Ad-Dahhak and several
others.* 3 *
4X% G pi % &£ $}
iand (by doing so) they destroy not but themselves, yet they
perceive (it) not.}
111 At-Tabari 11 :311.
121 At-Tabari 1 1 :31 1 .
[3 > At-Tabari 11 :312.
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332
V
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Surah 6. Al-An'dm (27 - 30) (Part-7)
They destroy themselves by committing this evil action, and its
harm will only touch them. Yet, they do not perceive this fact!
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427. If you could but see when they will be held over the (Hell)
Fire! They will say: “ Would that we were but sent back (to the
world)! Then we would not deny the Aydt of our Lord, and we
would be of the believers !"}
42 8. Nay, what they had been concealing before has become
manifest to them. But if they were returned (to the world), they
would certainly revert to that which they were forbidden. And
indeed they are liars.}
429. And they said: " There is no (other life) but our (present)
life of this world, and never shall we be resurrected."}
430. If you could but see when they will stand before their
Lord! He will say: "Is not this the truth?" They will say:
"Yes, by our Lord!" He will then say: "So taste you the
torment because you used not to believe."}
Wishes and Hopes Do Not Help One When He Sees the
Torment
Allah mentions the condition of the disbelievers when they
are made to stand before the Fire on the Day of Resurrection
and witness its chains and restraints, along with seeing the
horrible, momentous conditions in the Fire with their own
eyes. This is when the disbelievers will say,
* sps %
i"Would that we were but sent back (to the world)! Then we
would not deny the Aydt of our Lord, and we would be of the
believers!"}
They wish that they would be sent back to the life of the
world so that they could perform righteous deeds, refrain from
disbelieving in the Ayat of their Lord and be among the
332
Tafsir Ibtt Kathir
believers. Allah said,
<fc * tfk c a «i: j.>
iNay, what they had been concealing before has become
manifest to them.}
meaning, the disbelief, denial and rebellion that they used to
hide in their hearts will then be uncovered, even though they
will try to hide this fact in this life and the Hereafter. Earlier,
Allah said,
if m ije ot % J3 j %}
4 There will then be (left) no trial for them but to say: " By
Allah, our Lord, we were not those who joined others in
worship with Allah." Look! How they lie against themselves!
But the (lie) which they invented will disappear from them.}
It is also possible that the meaning here is that the
disbelievers will realize the truth that they knew all along in
their hearts, that is, that what the Messengers brought them
in this life is true, although they used to deny his Message
before their followers. Allah said that Mdsa said to Fir ‘awn,
i';& Jftfj V] $£ $ C 3X &}
i"Verily, you know that these signs have clearly been sent
down by none but the Lord of the heavens and the earth as eye-
opening evidence."} |17: 102]
Allah said about Fir ‘awn and his people,
tils \jjZStj}
iAnd they belied them (those Aydt) wrongfully and arrogantly,
though they were themselves convinced thereof.} (27:14]
to lyf Vi j;^
4Nay, it has become manifest to them wltat they had been
concealing before.} [6:28]
When this occurs, and the disbelievers ask to be returned to
this life, they will not do so because they truly wish to
embrace the faith. Rather, they ask to be returned to this life
for fear of the torment that they are witnessing before them,
Surah 6. Al-An'dm (27 - 30 ) (Part-7)
333
as punishment for the disbelief they committed, and to try and
avoid the Fire that they see before their eyes.
£ Q W3 & to
iBut if they were returned, they would certainly revert to that
which they were forbidden. And indeed they are liars.}
meaning, they lie when they say they wish to go back to this
life so that they can embrace the faith. Allah states that even
if they were sent back to the life of this world, they will again
commit the disbelief and defiance that they were prohibited.
4 And indeed they are liars.} in their statement that,
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j
4"Would that we were but sent back! Then we would not deny
the Aydt of our Lord, and we would be of the believers!” Nay,
what they had been concealing before has become manifest to
them. But if they were returned, they would certainly revert to
that which they were forbidden. And indeed they are liars. And
they said: "There is no (other life) but our (present) life of this
world, and never shall we be resurrected."}
Therefore, they will revert to their old behavior and say,
i to
iThere is no life but our life of this world} and there is no
Hereafter,
& to
4and never shall we be resurrected .} Allah said,
4rtj H ?sj to
4lf you could but see when they will stand before their Lord!}
in front of Him, t
4" Is not this the truth?"} meaning, is not Resurrection true,
335
>v
Surah 6. Al-An'am (33 - 36) ( Part-7 )
skin, awful odor,
wearing dirty clothes,
who will enter his
grave with him. When
the unjust person
sees him, he will say,
‘How ugly is your
face!’ He will reply,
‘So was your work, it
was ugly.’ The unjust
person will say, *How
foul is the odor
coming from you!’ He
will reply, ‘Such was
the case with your
work, it stunk.’ The
unjust person will
say, ‘How dirty are
your clothes!’ He will
reply, ‘And your work
too was dirty.’ The
unjust person will
ask, ‘Who are you?’
He will reply, ‘I am
your deeds.’ So he
will remain with the
unjust person in his grave, and when he is resurrected on the
Day of Resurrection, his companion will say to him, In the life
of the world, I used to carry you because you followed desire
and lust. Today, you carry me.’ So he will ride on the unjust
person’s back and lead him until he enters the Fire. So Allah
said,
asssm
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{while they will bear their burdens on their backs; and evil
indeed are the burdens that they will bearfy [6:31 1”* 11
Allah’s statement,
At-Tabari 1 1 :328 .
336
Tafsir Ibti Kathir
)And the life of this world is nothing but play and
amusement .)
means, most of it is play and amusement,
iBut far better is the abode of the Hereafter for those who have
Taqwd. Will you not then understand ?)
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433. We know indeed the grief which their words cause you; it
is not you that they deny, but it is the verses of Allah that the
wrongdoers deny.)
434. Verily, (many) Messengers were denied before you, but
with patience they bore the denial, and they were hurt, till Our
help reached them, and none can alter the Words of Allah.
Surely, there has reached you the information about the
Messengers (before you).)
435. If their aversion is hard on you, tlten if you were able to
seek a tunnel in the ground or a ladder to the sky, so that you
may bring them a sign. And had Allah willed, He could have
gathered them together upon true guidance, so be not you one
of the ignorant.)
436. It is only those wlw listen, that will respond, but as for
the dead, Allah will raise them up, then to Him they will be
returned.)
Comforting the Prophet ^
Allah comforts the Prophet jg in his grief over his people’s
denial and defiance of him,
337
Surah 6. Al-An'dm (33 - 36) (Part-7)
}We know indeed the grief which their words cause you ;}
meaning. We know about their denial of you and your sadness
and sorrow for them. Allah said in other Ayat,
^ jiui ZlZ $>}
iSo destroy not yourself in sorrow for them (35:8], and
ilt may be that you are going to kill yourself with grief, that
they do not become believers .} [26:3], and.
fife
iPerhaps, you, would kill yourself in grief, over their footsteps
(for their turning away from you), because they believe not in
this narration.} (18:6]
Allah’s statement,
tit is not you that they deny, but it is the verses of Allah that
the wrongdoers deny.}
means, they do not accuse you of being a liar,
v&j. 'JQ'j}
ibut it is the Verses of Allah that the wrongdoers deny.}
It is only the truth that they reject and refuse. Muhammad
bin Ishaq mentioned that Az-Zuhri said that Abu Jahl, Abu
Sufyan Sakhr bin Harb and Al-Akhnas bin Shurayq once
came to listen to the Prophet reciting the Qur’an at night,
but these three men were not aware of the presence of each
other. So they listened to the Prophet’s recitation until the
morning, and then left. They met each other on their way back
and each one of them asked the others, “What brought you?”
So they mentioned to each other the reason why they came.
They vowed not to repeat this incident so that the young men of
Quraysh would not hear of what they did and imitate them. On
the second night, each one of the three came back thinking
that the other two would not come because of the vows they
made to each other. In the morning, they again met each other
on their way back and criticized each other, vowing not to
Surah 6 . Al-Ariam (33 - 36) ( Part-7 )
339
Hereafter is for His believing servants. Allah said in other
Ayat,
p pi WA
4 And, verily, Our Word has gone forth of old for Our
servants, the Messengers. That they verily would be made
triumphant. And that Our hosts, they verily would be the
victors .» (37:171-173], and,
* -
iAllah has decreed: " Verily ! It is I and My Messengers who
shall be the victorious Verily, Allah is All-Powerful,
Almighty (58:21]
Allah said;
iSurely, there has reached you the information about the
Messengers (before you).$
who were given victory and prevailed over the people who
rejected them. And you (O Muhammad jg), have a good
example in them. Allah said next,
41 f their aversion is hard on you , ^ and you cannot be patient
because of their aversion,
llU' 3 Lii jl 3, hi jp? ^ 1
4 then if you were able to seek a tunnel in the ground or a
ladder to the sky.. .$
‘Ali bin Abi Talhah reported that Ibn ‘Abbas commented, “If
you were able to seek a tunnel and bring them an Ayah, or go
up a ladder in the sky and bring a better Ayah than the one I
(Allah) gave them, then do that.” 111 Similar was reported from
Qatadah, As-Suddi and others.* 21 Allah’s statement,
111 At-Tabari 11 :338.
(2 > At-Tabari 11 :338.
340
To,
iAnd had Allah willed. He could have gathered them together
upon true guidance, so be not you one of the ignorant
is similar to His statement,
(•4^==’ ufjVf 4 t*Cj 5S
}And had your Lord willed, those on earth would have
believed, all of them together }
‘Ali bin Abi Talhah reported that Ibn ‘Abbas said about
Allah’s statement,
4And had Allah willed, He could have gathered them together
upon true guidance ,}
“The Messenger of Allah ^ was eager that all people believe
and be guided to follow him. Allah told him that only those
whose happiness Allah has written in the first Dhikr will
believe. ” |11 Allah’s statement.
4lt is only those who listen, that will respond ,}
means, only those who hear the speech, comprehend and
understand it, will accept your call, O Muhammad 3 g! In
another Ayah, Allah said;
jc JjiK Ui. jjlT Jt jjul 1 ^
iThat it may give warning to him who is living, and that the
Word may be justified against the disbelievers .} [36:70],
Allah’s statement,
i*£2. ih f S gz
ibut as for the dead, Allah will raise them up, then to Him
they will be returned.}
refers to the disbelievers because their hearts are dead.
Therefore, Allah resembled them to dead corpses as a way of
mocking and belittling them, saying,
M f W frv. ^
At-Taban 1 1 :340 . Meaning those He had decreed to believe .
Surah 6. Al-An'dm (37 - 39) ( Part-7 )
341
ibut as for the dead (disbelievers), Allah will raise them up,
then to Him they will be returned (for their recompense ).)
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437. And they said: "Why is not a sign sent down to him from
his lord?" Say : " Allah is certainly able to send down a sign,
but most of them know not .")
<33. There is not a moving creature on earth, nor a bird that
flies with its txoo wings, but are Umam like you. We have
neglected nothing in the Book, then unto their Lord they (all)
shall be gathered . >
439. Those who reject Our Aydt are deaf and dumb in
darkness. Allah sends astray whom He wills and He guides on
the straight path whom He wills.)
The Idolaters Ask for a Miracle
Allah states that the idolators used to proclaim, “Why does
not (Muhammad) bring an Ayah from his Lord,” meaning, a
miracle of their choice! They would sometimes say,
&•
4"We shall not believe in you, until you cause a spring to gush
forth from the ground for us.") [17:90).
43Xi * % Jg J # J,s &
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4 Say : ", Allah is certainly able to send down a sign, but most of
them know not.")
Certainly, Allah is able to send an Ayah (sign). But, He
decided out of His wisdom to delay that, because if He sends
an Ayah of their liking and they still do not believe, this will
hasten their punishment as with the previous nations. Allah
said in other Aydt,
ijiiki SiCW ifo L41»j l,; < v * *~= * J V) £j)
342
Tafsir Ibn Kathir
iAnd nothing stops Us from sending the Aydt but that the
people of old denied them. And We sent the she-camel to
Thamud as a clear sign, but they did her wrong. And We sent
not the signs except to warn, and to make them afraid (of
destruction).} (17:59), and,
ilf We will, We could send down to them from the heaven a
sign, to which they would bend their necks in humility } (26:4).
The Meaning of Umam
Allah said,
iThere is not a moving (living) creature on earth, nor a bird
that flies with its two wings, but are Umam like you.}
Mujahid commented, “Meaning, various species that have
distinct names.” 111 Qatadah said, “Birds are an Ummah,
humans are an Ummah and the Jinns are an Ummah .”* 2 ' As-
Suddi said that,
ipti fA %}
ibut are Umam like you.} means, creations (or species). 131
Allah’s statement,
iWe have neglected nothing in the Book,} means, the knowledge
about all things is with Allah, and He never forgets any of His
creatures, nor their sustenance, nor their affairs, whether these
creatures live in the sea or on land. In another Ayah, Allah
said;
111 At-Tabari 11:345.
121 At-Tabari 11:345.
131 At-Tabari 11:345.
Surah 6. Al-An'am (37 - 39) (Part-7)
343
}And no moving creature is there on earth but its provision is
due from Allah. And He knows its dwelling place and its
deposit (in the uterus, grave, etc.). All is in a Clear Book.}
[11:61,
there is a record of their names, numbers, movements, and
lack of movement. In another Ayah, Allah said;
oAj fey & fe-y J-i*- ^ #'■> cC
iAnd so many a moving creature there is, that carries not its
own provision! Allah provides for it and far you . And He is the
All-Hearer, the All-Knower.} [29:60)
Ibn Abi Hatim reported that Ibn ‘Abbas said about the Ayah,
ithen unto their Lord they (all) shall be gathered .}
“Death gathers them."* 11 It was also said that the Day of
Resurrection gathers them, for in another Ayah, Allah said;
iAnd when the wild beasts shall be gathered together .} [8 1:5)
‘Abdur-Razzaq recorded that Abu Hurayrah said about
Allah’s statement,
i<Z3/A ft) (3) £ at 4 ^ ft
ibut are Umam like you. We have neglected nothing in the
Book, then unto their Lord they (all) shall be gathered.}
“All creatures will be gathered on the Day of Resurrection, the
beasts, birds and all others. Allah’s justice will be so perfect,
that the un-homed sheep will receive retribution from the
homed sheep. Allah will then command them, *Be dustl’ This
is when the disbeliever will say,
4 ® & &}
i"Woe to me! Would that 1 were dwsf/'V[78:40]. 121
And this was reported from the Prophet j|5 in the Hadith
about the Trumpet.
I 1 ! Ibn Abi Hatim 4 : 1286.
121 At-Tabari 11:347.
344
Tafstr Ibn Kathir
The Disbelievers will be Deaf and Mute in Darkness
Allah said,
4 Those who reject Our Ayat are deaf and dumb in darkness.}
due to their ignorance, little knowledge and minute
comprehension. Their example is that of the deaf-mute who
cannot hear nor speak, as well as being blinded by darkness.
Therefore, how can such a person find guidance to the path or
change the condition he is in? Allah said in other Ayat,
4 $35 a a'i fe C iitSl
iTheir parable is that of one who kindled a fire; then, when it
illuminated all around him, Allah took away their light and left
them in darkness. (So) they could not see. They are deaf,
dumb, and blind, so they return not (to the right path)} [2:17-
18|, and,
I't *' t* I? A* •' ^ i\
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iOr like the darkness in a vast deep sea, overwhelmed with a
great wave topped by a great wave, topped by dark clouds,
darkness, one above anotlter, if a man stretches out his hand, he
can hardly see it! And he for whom Allah has not appointed
light, far him there is no light.} [24:40]
This is why Allah said here,
iAllah sends astray whom He wills and He guides on the
straight path whom He wills.}
for He does what He wills with His creatures.
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Surah 6. Al-An'dm (40 - 45) (Part-7)
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440. Say; "Te/i me if
Allah's torment comes
upon you, or the Hour
comes upon you, would
you then call upon any
one other than Allah?
(Reply) if you are
truthful !"}
441 . Nay! To Him alone
you call, and, if He
willed, He would remove
that ( distress ) for which
you call upon Hun, and
you forget at that time
whatever partners you joined with Him (in worship)!}
442. Verily, We sent (Messengers) to many nations before you.
And We seized them with extreme poverty and loss of health so
that they might believe with humility .}
443. When Our torment reached them, why then did they not
believe with humility? But their hearts became hardened, and
Shaytdn made fair-seeming to them that which they used to
do.}
444. So, when they forgot (the warning) with which they had
been reminded, We opened to them the gates of every (pleasant)
thing, until in the midst of their enjoyment in that which they
were given, all of a sudden, We took them to punishment, and
lo! They were plunged into destruction with deep regrets and
sorrows.}
347
Surah 6. Al-An'am (40 - 45) t Part-7 )
That is, loss of wealth and diminished provisions,
4atid loss of health} various illnesses, diseases and pain,
&}
iso that they might believe with humility }
and call Allah and supplicate to Him with humbleness and
humility. Allah said;
iljCZ SJ. Vj5^
iWhen Our torment reached them, why then did they not
believe with humility ?}
Meaning: Why do they not believe and humble themselves
before Us when We test them with disaster?’
iBut their hearts became hardened ,} for their hearts are not soft or
humble,
iand Shaytan made fair-seeming to them that which they used
to do.} J
That is. Shirk, defiance and rebellion.
iSo, when they forgot (the warning) with which they had been
reminded ,}
by ignoring and turning away from it,
i, ^ GZ}
iWe opened to them the gates of everything,}
Meaning: We opened the gates of provisions for them from
wherever they wished, so that We deceive them.’ We seek
refuge with Allah from such an end. This is why Allah said,
lit
iuntil in the midst of their enjoyment in that which they were
given,} such as wealth, children and provisions.
348
Tafsir Ibn Kathir
ijj) p&Q}
iall of a sudden, We took them to punishment and lo! They
were plunged into destruction with deep regrets and sorrows .}
They have no hope for any type of good thing. Al-Hasan Al-
Basri said, “Whomever Allah gives provision and he thinks
that Allah is not testing him, has no wisdom. Whomever has
little provision and thinks that Allah will not look at (provide
for) him, has no wisdom.” He then recited the Ayah,
rjji
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<{So, w/jen they forgot (the warning) with which they had been
reminded, We opened to them the . gates 0 / ei>ery (pleasant)
thing, until in the midst of their enjoyment in that which they
were given, all of a sudden, We took them to punishment, and
lo! They were plunged into destruction with deep regrets and
sorrows.}
He added, “By the Lord of the Ka'baM Allah deceived these
people, when He gave them what they wished, and then they
were punished.” Ibn Abi Hatim recorded this statement. 11 ’
k fcs & £ f 4 2 pz 52 4 %<} $}
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446. Say: "Tell me, if Allah took away your hearing and your
sight, and sealed up your hearts, is there a god oihet than
Allah who could restore them to you?" See how variously We -•
explain the Aydt, yet they turn aside.}
447. Say: " Tell me, if the punishment of Allah comes to you
suddenly, or openly, will any be destroyed except the
wrongdoing people?"}
m
Ad-Durr Al-ManthUr 3 :270 , Ibn Abi Hatim 4 : 129 1 .
349
Surah 6^ Al- An' dm (46 - 49) (Part-7)
•^48. And We send not the Messengers but as givers of glad
tidings and as wamers . So whosoever believes and does
righteous good deeds, upon such shall dome no fear, nor shall
, grieve.} ...
449. But those who reject Our Ayat, the torment will strike
them for their rebelling .}
Allah said to His Messenger, say,, O Muhammad to those
rebellious liars,
v iTell me, if Allah took away your hearing and your sight.}
rA 'ju»t as He gave these senses to*you. In another Ayah, Allah
said;
^ m 4' 1}
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4It is He Who has created you, and endowed you with hearing,
seeing.} [67:23).
The Ayah above might also mean that Allah will not allow
the disbelievers to benefit from these senses in religious terms.
This is why He said next,
4and sealed up your hearts, .} He also said in other Ayat,
$}
40r who owns hearing and sight?} [10:31], and,
^ J/z at \pjdj}
4And know that Allah comes in between a person and his
heart.} Allah said;
ik ifr
4 /s there a god other than Allah who could restore them to
you?}
Meaning, is there anyone except Allah who is able to give you
back these senses if Allah took them from you? Only Allah is
able to do so, and this is why He said here,
351
Surah 6. Al-An'am (50 - 54) ( Part-7 )
iSo whosoever believes
and does righteous good
deeds. $
meaning, whoever
believes in his heart
with what the
Messengers were sent
with and makes his
works righteous by
imitating them;
iupon such shall come
no fear,$ concerning
the future,
inor shall they grieve. $
about what they
missed in the past and
left behind them in
this world. Certainly,
Allah will be the Wall
and Protector over
what they left behind.
Allah said next,
Jii I j »L>.
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iBut those who reject Our Ayat, the torment will strike them
for their rebelling
The torment will strike them because of disbelieving in the
Message of the Messengers, defying Allah’s commands,
committing what He prohibited and transgressing His set
limits.
C
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Tafstr Ibn Kathir
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450. Say: "/ don't tell you that with me are the treasures of
Allah, nor (that) I know the Unseen; nor do I tell you that I
am an angel. / but follow what is revealed to me.” Say: " Are
die blind and the one who sees equal? Will you not then
consider? 'y
451. And warn therewith those wlw fear that they will be
gathered before their Lord, when there will be neither a
protector nor an intercessor for them besides Him, so that they
may have Taqwa . 4
452. And turn not away those who invoke their Lord, morning
and evening seeking His Face. You are accountable for them in
nothing, and they are accountable for you in nothing, that you
may turn them away, and thus become of the wrongdoers y
453. Thus We have tried some of them with others, that they
might say : "Is it these (poor believers) that Allah has favored
from amongst us?" Does not Allah know best those wlw are
grateful ?}
454. When those wlw believe in Our Ay at come to you, say:
" Saldmun 'Alaykum” (peace be on you); your Lord has written
mercy for Himself, so that, if any of you does evil in ignorance,
and thereafter repents and does righteous good deeds, then
surely, He is Oft-Forgiving, Most Merciful y
The Messenger Neither has the Key to Allah's Treasures,
Nor Knows the Unseen
Allah said to His Messenger
4 ^' os*>- 4^5 Jy' V J *) 1
4Say: "I don't tell you that with me are the treasures of
Allah . "»
meaning, I do not own Allah’s treasures or have any power
over them,
Surah 6. Al-An'dm (50 - 54) ( Part-7 )
353
jSa %}
4«or (that) I know the Unseen,} and I do not say that I know
the Unseen, because its knowledge is with Allah and 1 only
know what He conveys of it to me.
inor I tell you that I am an angel.}
meaning, I do not claim that 1 am an angel. I am only a
human to whom Allah sends revelation, and He honored me
with this duty and favored me with it.
ih Irk £ dj $ &
41 but follow what is revealed to me.} and I never disobey
the revelation in the least.
jfZ JS $}
iSay: "Are the blind and the one who sees equal?”}
meaning, Is the one who is guided, following the truth, equal
to the one misled?’
ilf&l <&}
iWill you not then consider?} In another Ayah, Allah said;
4$*4Vi ijji
iShall he then who knows that ivhal has been revealed to you
from your Lord is the truth, be like him who is blind? But it is
only the men of understanding that pay heed.} (13:19]
Allah’s statement,
Vj elf S4 di J oyC* ukf *> jdj}
iAnd warn therewith those who fear that they will be gathered
before their Lord, when there will be neither a protector nor an
intercessor for them besides Him,}
means, warn with this Qur’an, O Muhammad jg,
C1L 'jt pX jk\}
$Those who live in awe for fear of their Lord} [23:57], who,
354
Tafsir Ibtt Kathir
| *4{j ^
iFear their Lord, and dread the terrible reckoning.} [13:21],
Jl ^ o>&}
4 those who fear that they will be gathered before their Lord,}
on the Day of Resurrection,
iwhen there will be neither a protector nor an intercessor for
them besides Him,}
for on that Day, they will have no relative or intercessor who
can prevent His torment if He decides to punish them with it,
4so that they may have Taqwa.} Therefore, warn of the Day
when there will be no judge except Allah,
iso that they may have Taqwa.} and thus work good deeds in
this life, so that their good deeds may save them on the Day of
Resurrection from Allah’s torment, and so that He will grant
them multiple rewards.
Prohibiting the Messenger from Turning the Weak Away
and the Order to Honor Them 4
Allah said,
f £2> ^j}
4And turn not away those who invoke their Lord, morning and
evening seeking His Face.}
meaning, do not turn away those who have these qualities,
instead make them your companions and associates. In
another Ayah, Allah said;
355
Surah 6. Al-An'am (50 - 54) ( Part-7 )
$And keep yourself patiently with those who call on their Lord
morning and evening, seeking His Face, and let not your eyes
overlook them, desiring the pomp and glitter of the life of the
world; and obey not him whose heart We have made heedless of
Our remembrance, one who follows his own lusts and whose
affair (deeds) has been /osf. >[18:28]
Allah’s statement,
iinvoke their Lord...} refers to those who worship Him and
supplicate to Him,
imoming and evening .} referring to the obligatory prayers,
according to Said bin Al-Musayyib, Mujahid, Al-Hasan and
Qatadah. In another Ayah, Allah said;
iAnd your Lord said, " Invoke Me, I will respond (to your
invocation)."} [40:60],
I will accept your supplication. Allah said next,
<fc«
4 seeking His Face.} meaning, they seek Allah’s Most Generous
Face, by sincerity for Him in the acts of worship and obedience
they perform. Allah said;
iYou are accountable for them in nothing, and they are
accountable for you in nothing,}
This is similar to the answer Nflh gave to his people when
they said,
4S&V? & Si ■>$}
iSltall we believe in you, when the meekest (of the people)
fallow you?"} [26:111].
NOh answered them,
4 ' 'jir*-* j) ^ r ' -5- <1>1 Uj U>>
Surah 6. Al-Ariam (50 - 54) (Part-7)
357
\
\
"\
'S
l_4r“' t* (&■ &
iHad it been a good thing, they (weak and poor) would not
have preceded us to it!} [46:11], and,
H&1 i V& Jtt I & ^i»}
iAnd when Our clear verses are recited to them, those who
disbelieve say to those who believe : "Which of the two groups is
best in position and station."} [19:73]
Allah said in reply,
4 ^ (U jj & (4£* S3iS -$>}
}And how many a generation (past nations) have We destroyed
before them, who were better in wealth, goods and outward
appearance ?} [19:74].
Here, Allah answered the disbelievers when they said,
J# Lr y "if
4“ Is it these (poor believers) that Allah has favored from
amongst us?" Does not Allah know best those who are
grateful ?}
Meaning is not Allah more knowledgeable of those who thank
and appreciate Him in statement, action and heart? Thus
Allah directs these believers to the ways of peace, transfers
them from darkness to light by His leave, and guides them to
the straight path. In another Ayah, Allah said;
4As for those who strive hard for Us (Our cause), We will
surely guide them to Our paths (i.e. Allah's religion). And
verily, Allah is with the doers of good"} [29:69].
An authentic Hadlth states,
Ji ’M Ji % J\ ‘M n ai
« Allah does not look at your shapes or colors, but He looks at
your heart and actions. n 1 * 1
111 Muslim 4: 1987.
358
Tafsir Ibn Kathtr
Allah’s statement,
jii I'Zr fy}
iWhen those who believe in Our Aydt come to you, say:
" Salamun ‘ Alaykum " (peace be on you);}
means, honor them by returning the Saldm and give them the
good news of Allah’s exclusive, encompassing mercy for them.
So Allah said;
iyour Lord has written Mercy for Himself,}
meaning, He has obliged His Most Honored Self to grant
mercy, as a favor, out of His compassion and beneficence,
iSo that, if any of you does evil in ignorance. . .}
as every person who disobeys Allah does it in ignorance,
iand thereafter repents and does righteous good deeds,}
by repenting from the sins that he committed, intending not to
repeat the sin in the future, but to perform righteous deeds,
fv
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ithen surely, He is Oft-Forgiving Most Merciful.}
Imam Ahmad recorded that Abu Hurayrah said that the
Messenger of Allah said,
j)
• iij* •J"* y* oi ‘■r^ l»J*
i
tWhen Alldh finished with the creation, He wrote in a Book
that He has with Him above the Throne, ‘My mercy prevails
over My anger'. ^
This Hadith was also recorded in the The Two ScUuhsS 2 *
& 3 14 & J
111 Ahmad 2:313.
121 Path Al-Bari 13 :395 , Muslim 4 : 2 107 .
Surah 6. Al-Art'dm (55 - 59) (Part-7)
359
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455. And thus do We explain the Ayat in detail, that the way
of the criminals, may become manifest.}
456. Say: "I have been forbidden to worship those whom you
invoke (worship) besides AUdh.” Say: ", I will not follow your
vain desires. If I did, I would go astray, and I would not be
one of the rightly guided.”}
457. Say: "I am on clear proof from my Lord, but you deny it.
I do not have what you are hastily seeking (the torment). The
decision is only for Allah, He declares the truth, and He is the
best of judges.”}
455. Say: "If I had that which you are asking for impatiently
(the torment), the matter would have been settled at once
between you and I, but Allah knows best the wrongdoers."}
459. And with Him are the keys of tlte Ghayb (all that is
hidden), none knows them but He. And He knows whatever
there is on the land and in the sea; not a leaf falls, but he
knows it. There is not a grain in the darkness of the earth nor
anything fresh or dry, but is written in a Clear Record.}
The Prophet ^ Understands What He Conveys; Torment
is in Allah’s Hands Not the Prophet's
Allah says, just as We mentioned the clear signs that testify
and direct to the path of guidance, all the while chastising
useless arguments and defiance,
4*4? i J«5§>
iAnd thus do We explain the Ayat in detail,}
that is, whatever responsible adults need explained to them, in
the affairs of life and religion,
360
Tafsir Ibtt Kathir
4.3 %*- J ' Xk Uf£Q>)
iThat the way of the criminals may become manifest.)
so that the path of the criminals who defy the Prophets is
apparent and clear. This Ayah was also said to mean, so that
you, O Muhammad jg, are aware of the path of the criminals.
Allah’s statement,
4oj ci & 4 $)
4Say: "I am on clear proof from my Lord...”)
means: I have a clear understanding of the Law of Allah that
He has revealed to me,
ibut you deny it.) meaning, but you disbelieve in the truth
that came to me from Allah.
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41 do not have what you are hastily seeking) meaning, the
torment,
4k ^ &
iThe decision is only for Allah,) for the ruling of this is with
Allah. If He wills, He will punish you soon in response to your
wish! If He wills, He will give you respite, out of His great
wisdom. This is why Allah said,
iHe declares the truth, and He is the best of judges.) and the best
in reckoning between His servants. Allah’s statement,
4l^= s ^tj jiVt 5^ ‘H it
4Say : "If l had that which you are asking for impatiently (the
torment), the matter would have been settled at once between
you and I,")
means, if I have what you ask for, I will surely send down
what you deserve of it,
jJUi iui j)
ibut Allah knows best the wrongdoers)
Surah 6. Al-An'dm (55 - 59) ( Part-7 )
361
Someone might ask about the meaning of this Ayah
compared to the Hadith in the Two Sahihs, from ‘A’ishah, may
Allah be pleased with her, that she said to the Messenger, “O
Allah’s Messenger jg! Have you encountered a day harder than
the day (of the battle) of Uhud?” The Prophet sg replied,
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drJ ^ J* 1 '^Ht ?&' Jj-'j «j3Ll>-Sll
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l Your people have troubled me alot and the worst trouble was
on the day of ’Aqabah when I presented myself to Ibn 'Abd
Ydlil bin 'Abd Kuldl, who did not respond to my call. So I
departed, overwhelmed with severe sorrow, proceeded on and
could not relax until I found myself at Qam Ath-Tha'dlib where
I raised my head towards the sky to see a cloud unexpectedly
shading me. I looked up and saw ]ibril in it and he called me
saying, 'Indeed Allah has heard what you said to the people and
what they have responded to you. Therefore, Allah has sent the
Angel of the Mountains to you so that you may order him to do
whatever you wish to these people.’ The Angel of the
Mountains called and greeted me, and then said, 'O
Muhammad! verily, Allah has heard how your people responded
to you and He has sent me to you so that you could order me to
do what you wish. If you like, I will let Al-Akhshabayn (two
mountains to the north and south of Makkah) fall on them.’ The
Prophet £ said, No, but I hope that Allah will let them
generate offspring who will worship Allah Alone, and will
worship none besides Him.» {1]
IM
Fath Al-B&ri 6 :360 , Muslim 3 : 1420 .
362
Tafoir Ibtt Kathir
This is the wording of Muslim. Tormenting the disbelievers of
Quraysh was offered to the Prophet jg, but he chose patience
and asked Allah for respite for them, so that Allah might let
them generate offspring who will not associate anything with
Him in worship. Therefore, how can we combine the meaning of
this Hadith and the honorable Ayah,
” V ^
iSay: "If I had that which you are asking for impatiently (the
torment), the matter would have been settled at once between
you and I, but Allah knows best the wrongdoers
The answer to this question is, Allah knows the best, that the
Ayah states that if the punishment that they asked for was in
the Prophet’s hand at the time, he would have sent it on them
as they asked. As for the Hadith, the disbelievers did not ask
the Prophet to send the torment down on them. Rather, the
angel responsible for the mountains offered him the choice to
let the two mountains to the north and south of Makkah close
in on the disbelievers and crush them. The Prophet did not
wish that and asked for respite out of compassion for them.
Only Allah Knows the Unseen
Allah said next,
$ And with Him are the keys of the Ghayb (all that is hidden),
none knows them but He.$
Al-Bukhari recorded that Salim bin ‘Abdullah said that his
father said that the Messenger of Allah said,
.S.I yj v yti.*
iT/ie keys of the Unseen are five and none except Allah knows them :
£2 ^13 c; 4 C jGJ -Xg, pe fe 2
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iVerily, Allah! With Him (Alone) is the knowledge of the Hour,
He sends down the rain, and knows that which is in the wombs.
No person knows what he will earn tomorrow, and no person
knows in what land he will die. Verily, Allah is All-Knower,
363
Surah 6. Al-An'dm (60 - 62) ( Part-7 )
All-Aware }’ ’»
[31:34]. m
Allah’s statement,
<s& $ a c
iAttd He kttows
whatever there is on the
land and in the sea;}
means, Allah’s
honored knowledge
encompasses
everything, including
the creatures living in
the sea and on land,
and none of it, not
even the weight of an
atom on earth or in
heaven, ever escapes
His knowledge.
Allah’s statement,
Ji Cj}
inot a leaf falls, but He
blows it.}
means, He knows the movements of everything including
inanimate things. Therefore, what about His knowledge of the
living creatures, especially, those whom the Divine laws have
been imposed upon such as mankind and the Jinns? In
another Ayah, Allah said;
Cj pz}
iAllah knows the fraud of the eyes, and all that the breasts
conceal.} [40:19]
J
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saip
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Fath Al-Bdri 8:141.
364
Tafsxr Ibn Kathir
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460. It is He, Who takes your souls by night (when you are
asleep), and has knowledge of all that you have done by day,
then he raises (wakes) you up again, that a term appointed be
fulfilled, then (in the end), unto Him will be your return. Then
He will inform you of what you used to do.}
461. He is the Qdhir over His servants, and He sends
guardians over you, until when death approaches one of you,
Our messengers take his soul, and they never neglect their
duty.}
462. Then they are returned to Allah, their Master, the Just
Lord. Surely, His is the judgment and He is the swiftest in
taking account.}
The Servants are in Allah’s Hands Before and After
Death
Allah states that He brings death to His servants in then-
sleep at night, for sleep is minor death. Allah said in other
Ayat,
41
4And (remember) when Allah said: "O ‘Isa! I will take you and
raise you to Myself...”} [3:55], and,
t"
,j£ jJZ jJ ujft) ijjri
4j^ & dl &&S opt
4It is Allah Who takes away the souls at the time of their death,
and those that die not during their sleep. He keeps those (souls)
for which He has ordained death and sends the rest for a term
appointed .}[39A2\,
thus mentioning both minor and major death. Allah says,
4$\ j»j}
4It is He, Wlto takes your souls by night (when you are
asleep), and has knowledge of all that you have done by day,}
Surah 6. Al-Ariam (60 - 62) (Part-7)
365
meaning, He knows the deeds and actions that you perform
during the day.* 1 ! This Ayah demonstrates Allah’s perfect
knowledge of His creation, by day and night, and in their
movements and idleness. Allah said in other Ay at,
ilt is the same (to Him) whether any of you conceal his speech
or declare it openly, whether he be hid by night or go forth
freely by day.) [13:10], and
->0*5 j4* *0 otj)
ilt is out of His mercy that He made night and day, so that
you may rest therein), by night,
iand that you may seek of His bounty) by day. Allah said,
'J® GZj j|f &£)
iAnd (We) have made the night as a covering. And (We) have
made the day for livelihood.) [78:10-1 1].
Allah said here,
ilt is He, Who takes your souls by night (when you are
asleep), and has knowledge of all that you have done by day,)
[6:60], "
Then said,
ithen he raises (wakes) you up again,) by day, according to
Mujahid, Qatadah and As-Suddi.
Allah’s statement,
IP &*l)
ithat a term appointed be fulfilled) refers to the life span of every
person,
m
At-Tabari 5:212.
366
Tafsir Ibn Kathir
ithen (in the end), unto Him will be your return. $ on the Day of
Resurrection,
p Kt ft?, p
iThen He will inform you of what you used to do.}
He will reward you, good for good, and evil for evil. Allah’s
statement,
s*jt
4He is the Qahir over His servants .}
The Qahir means, the one who controls everything, all are
subservient to His supreme grace, greatness and majesty,
iand He sends guardians over you,} angels who guard mankind.
In another Ayah, Allah said;
.. il*
4For each (person), there are angels in succession, before and
behind him. They guard him by the command of Allah.}
113:11],
watching his deeds and recording them. Allah said,
10
4But verily, over you (are appointed angels in charge of
mankind) to watch you.} [82:10], and,
vib V] 02 JiiL ifrf ge,
if yUUJ' Jk.
4( Remember !) that the two receivers (recording angels) receive,
one sitting on the right and one on the left. Not a word does he
utter, but there is a watcher by him, ready.} [50:17-18].
Allah’s statement,
pi & »'* &}
^ until when death approaches one of you...} refers to, when one's
life span comes to an end and he is dying,
Surah 6. Al-An'am (60 - 62) (Part-7)
367
iOur messengers take his soul ...^ meaning, there are angels
who are responsible for this job. Ibn ‘Abbas and several others
said that the Angel of Death has angels who pull the soul from
its body and when it reaches the throat, the Angel of Death
captures it. 11 ' Allah said;
iand they never neglect their duty.)>
They guard the soul of the dead person and take it to
wherever Allah wills, to ‘IUiyym if he was among the righteous,
and to Styth* 2 * if he was among the wicked (disbelievers,
sinners, etc.), we seek refuge with Allah from this end. Allah
said next,
iThen they are returned to Allah, their Master, the Just Lord .>
Imam Ahmad recorded that Abu Hurayrah said that the
Prophet 2 i said,
Ji jlS Ijji I j)»
'r'JJ
ijlliJl J) Jli; JljJ
1 ^ ia-JiII 4’V* ■ :JUj ?IJL» j* JUj l$J
Jly 1 jL^t VJJ tk- «l*Jl
«&»• a* uij > &> ifc? J» ; uui Ji 1* ^ ills ijj Jiii
^^.^>■1 1 Oj\5 AtJjl ijl LJif t rf^ s "l - l_yJl»
vluj l$J Jli' <Jl>" ^ ja (£rrjf} iirfi
.JliJ ?lji ja : JlLi l$J Q ^i:— ■ » tjlLUl Jj I 4 ,
A * : . i jl ( _ r uJL L»-^* V : 1 j'iii
cr^*s* ‘ Jl ^a J ^,‘ji <— <l^if till £cjj V aJ
111 At-Jabari 11:410.
Refer to Surat Al-Mutaffifin, 83 :7-9 andl8-21 .
Surah 6. Al-An'am (63 - 65) (Part-7)
369
iSay: “(Yes) verily, those of old, and those of later times. All
will surely be gathered together for an appointed meeting of a
known Day."} [56:49-50] and,
jiU j}i f&Z-j ^
4 And We shall gather them all together so as to leave not one of
them behind...} [18:47] until,
iAnd your Lord treats no one with injustice.} [18:49]
Allah said here,
P % P 3 * &£}
itheir Master, the just Lord. Surely, His is the judgement and
He is the swiftest in taking account.} [6:62]
Xm /*)'■> jil
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463. Say: "W/io resales you from the dark recesses of the land
and the sea, when you call upon Him begging and in secret
(saying) : ‘If He (Allah) only saves us from these (dangers), we
shall truly be grateful."}
464. Say: “ Allah rescues you from these (dangers) and from all
distress, and yet you commit Shirk."}
465. Say: “He has the power to send torment on you from
above or from under your feet, or to Yalbisakum in party strife,
and make you taste the violence of one another." See how
variously We explain the Ayat, so that they may understand.}
Allah’s Compassion and Generosity, and His Power and
Torment
Allah mentions how He favors His servants, saving them
during times of need, in the darkness of land and at sea, such
as when storms strike. In such cases, they call on Allah alone,
without partners, in supplication. In other Ayat, Allah said.
370
Tafsir Ibrt Kathfr
ik fy)
iAnd when harm strikes you at sea, those that you call upon
besides Him vanish from you except Him .) [17:67],
^ £4* eVJ m Vte-j ^ ^ jjl
^ af ijs in jJ $ ^ ■$ * gx fa
iHe it is Who enables you to travel through the land and the
sea, till when you are in the ships and they sail with them with
a favorable wind, and they rejoice, then comes a stormy wind
and the waves come to them from all sides, and they think that
they are encircled therein, they invoke AIM, making their faith
pure far Him alone, saying: “If You deliver us from this, we
shall truly be of the grateful”.) [10:22], and,
iff) 'ffa j $$
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ils not He (better than your gods) Wlw guides you in the
darkness of the land and the sea, and Who sends the winds as
heralds of glad tidings, going before His mercy? Is there any
god with Allah? High Exalted be AIM above all that they
associate as partners (with Him)!) [27:63].
Allfih said in this honorable Ayah,
jffri jK if
iSay : ” Who rescues you from the dark recesses of the land and
the sea, when you call upon Him begging and in secret.”) i.e.,
in public and secret,
4& 4)
4 (Saying): 'If He (Allah) only saves us...) from this distress,
4U&* U
iwe shall truly be grateful.) thereafter. Allah said,
^ y
Surah 6. Al-An'am (63 - 65) (Part-7)
371
iSay: " Allah rescues you from these (dangers) and from all
distress , and yet you commit Shirk. "}
meaning, yet you call other gods besides Him in times of
comfort. Allah said;
4S«y; "He /ias the power to send torment on you from above or
from under your feet,”}
He said this after His statement,
4& P
^And yet you commit Shirk.} Allah said next,
1Z *1 jjUt y
iSay: "He has the power to send torment on you.."}, after He
saves you. Allah said in Surah Subhan (chapter 17),
p <sr fy i&z ot s# 4 3® p
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•£j iu4 ^ y jji' viC 3 i ,s£i>y^
O* yt 2r* J ^ .
iYour Lord is He Wlw drives the ship for you through the sea,
in order that you may seek of His bounty. Truly! He is Ever
Merciful towards you. And when harm strikes you upon the
sea, those that you call upon besides Him vanish from you
except Him. But when He brings you safely to land, you turn
away (from Him). And man is ever ungrateful. Do you then
feel secure that He will not cause a side of the land to swallow
you up, or that He will not send against you a storm of stones?
Then, you shall find no guardian. Or do you feel secure that
He will not send you back a second time to sea, and send
against you a hurricane of wind and drown you because of your
disbelief, then you will not find any avenger therein against
Us?} (17:66-69].
Al-Bukhari, may Allah grant him His mercy, commented on
Allah’s statement,
372
Tafstr Ibn Kathir
’frXr} ^ Ji j' J 6i && j£3* J $ Ji&' >*
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iSay : "He has the power to send torment on you from above or
from under your feet, or to Yalbisakum in party strife, and
make you taste the violence of one another." See haw variously
We explain the Ay at, so that they may understand .)
“ Yalbisakum means, ‘cover you with confusion’, So it means
to, ‘divide into parties and sects’. Jabir bin ‘Abdullah said,
'When this Ayah was revealed,
40 Jjfif 2 $)
4Say: "He has power to send torment on you from above")
Allah’s Messenger jg said,
«/ seek refuge with Your Face .»
4'0$ at
Apr from under your feet,) he ^ again said,
i jf,\i
«/ seek refuge with Your Face .»
4c5“! aX fk*. AjiJ 0). &
4or to cover you with confusion in party strife, and make you
to taste the violence of one another.) he jg said,
jt — jy>l ;JU>
uThis is less burdensome or easier y ” |1)
Al-Bukhari recorded this Hadith again in the book of Tawhid
(in his Sahih)W and An-Nasat also recorded it in the book of
TqfsirP'
m Fath Al-Bari 8:141.
121 Fath Al-Bari 13 :400 .
* 3 ’ An-Nasal in Al-Kubra 6 :340.
Another Hadith
Imam Ahmad recorded that Sa‘d bin Abi Waqqas said, We
accompanied the Messenger of Allah jg and passed by the
Masjid of Bani Mu'awiyah. The Prophet ig went in and offered a
two Rak'ah prayer, and we prayed behind him. He supplicated
to his Lord for a long time and then said,
«J asked my Lord Jbr three: I asked Him not to destroy my
Ummah (Muslims) by drowning and He gave that to me. I
asked Him not to destroy my Ummah by famine and He gave
that to me. And I asked Him not to make them taste the
violence of one another, but He did not give that to me . »
Muslim, but not Al-Bukhari, recorded this Hadith in the
book on Fitan (trials) (of his Sahth J.* 1 *
Another Hadith
Imam Ahmad recorded that Khabbab bin Al-Aratt, who
attended the battle of Badr with the Messenger of Allah jg,
said, “I met Allah’s Messenger ^ during a night in which he
prayed throughout it, until dawn. When the Messenger of Allah
jg ended his prayer, I said, ‘O Allah’s Messenger! This night,
you have performed a prayer that I never saw you perform
before.’ Allah’s Messenger gg said.
njliaf- l$-» ‘fa- J 'fa cJli. <•»_-& Jj
C&i Jllil LL V fa-j fa ijj Or*''
1I4JU \jjj- fa \jS i. 0U faLi N oi fa-j fa &
N jt fa LtV oJL-3
«Yes, it was a prayer of eagerness and fear. During this
prayer, I asked my Lord far three things and He gave me two
and refused to give me the third. I asked my Lord not to
destroy us with what He destroyed the nations before us and He
gave me that. I asked my Lord not to make our enemies prevail
111 Ahmad 1 :175, Muslim no. 2890.
374
Tafsir Ibn Kathir
above us and He gave me that. I asked my Lord not to cover us
with confusion in party strife, but He refused.^
An-Nasat, Ibn Hibban in his Sahih, and At-Tirmidhi also
recorded it. In the book on Fitan, in Al-Jami', l2] At-Tirmidhi
said, “ Hasan Sahih". Allah’s statement,
i.or to cover you with confusion in party strife, $
means. He causes you to be in disarray and separate into
opposing parties and groups. Al-Walibi (‘Ali bin Abi Talhah)
reported that Ibn ‘Abbas said that this Ayah refers to
desires.* 31 Mujahid and several others said similarly.' 4 ' A
Hadith from the Prophet jg, collected from various chains of
narration, states.
4 -^ JU &
B
a And this Ummah (Muslims) will divide into seventy - three
groups, all of them in the Fire except one.®' 5 ' Allah said;
iand make you taste the violence of one another. $
meaning, some of you will esperience torture and murder from
one another, according to Ibn ‘Abbas and others.' 6 '
Allah said next,
4See how variously We explain the Aydt,) by making them clear,
plain and duly explained,
iSo that they may understand .> and comprehend Allah’s Aydt,
proofs and evidences.
111 Ahmad 3:108.
121 An-Nasal 3:217, Ibn Hibban 9:179, Tuhfat Al-Ahwadhi 6:397,
Ahmad 5 :108.
131 At-Tabari 11:420.
(4 ' At-Tabari 11:419.
,5) Abu D&wud 5 :5 , Tuhfat Al-Ahwadhi 7 :399 , Ibn Majah 2 .1322 .
161 At-Tabari 11 :421.
Surah 6. Al-An'dm (66 - 69) (Part-7)
375
J rnsm Kap
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^66. But your people
have denied it (the
Qur'an) though it is the
truth. Say: "I am not
responsible for your
affairs.”}
467. For every news
there is a reality and you
will come to know.}
468. And when
you see those who engage in false conversation about Our verses
(of the Qur’an) by mocking at them, stay away from them till
they turn to another topic. And if Shaytdn causes you to forget,
then after the remembrance, sit not you in the company of those
people who are the wrongdoers.}
469. There is no responsibility for them upon those who have
Taqwa, but (their duty) is to remind them, that they may
(attain) Taqwa.}
The Invitation to the Truth is Guidance Without
Coercion
Allah said,
U 4«>
4But have denied it} denied the Qur’an, guidance and clear
376
Tafsir Ibti Kathir
explanation that you (O Muhammad jg) have brought them.
Ay our people } meaning, Quraysh,
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ithough it is the truth.} beyond which there is no other
truth.
cJ £}
ASay: " I am not responsible far your affairs.''}
meaning, I have not been appointed a guardian or watcher
over you. Allah also said;
'XL i*, ^ ^ J,j}
4And say: The truth is from your Lord." Then whosoever
wills, let him believe, and whosoever wills, let him disbelieve.}
[18:29],
This means, my duty is to convey the Message and your duty
is to hear and obey. Those who follow me, will acquire
happiness in this life and the Hereafter. Those who defy me
will become miserable in this life and the Hereafter. So Allah
said;
4f° r every news there is a reality...} meaning, for every news,
there is a reality, in that, this news will occur, perhaps after a
while, according to Ibn ‘Abbas and others. Allah said in other
Ayat,
AAnd you shall certainly know the truth of it after a while }
[38:88] and,
fi py
4(For) each and every matter there is a decree (from Allah).}
[13:38],
This, indeed, is a warning and a promise that will surely
occur,
Surah 6. Al-An'dm (66 - 69) (Part-71
377
4oi lli
4and you will come to know .} Allah’s statement,
^And when you see those who engage in false conversation
about Our verses (of the Qur'an)}, by denying and mocking
them.
The Prohibition of Sitting with Those Who Deny and
Mock Allah’s Ayat
k r‘--i~ 4 K 3r*&. frr^ Jy&f
istay away from them till they turn to another topic.}
until they talk about a subject other than the denial they were
engaged in.
f &J. fy}
4 And if Shay tan causes you to forget...}
This command includes every member of this Ummah. No one
is to sit with those who deny and distort Allah’s Ayat and
explain them incorrectly. If one forgets and sits with such
people,
4 then after the remembrance sit not you} after you remember,
4in the company of tlwse people who are the wrongdoers.}.
A Hadith states,
(k^Jl
«My Ummah was forgiven unintentional errors, forgetfulness
and what they are coerced to do.
The Ayah above [6:68] is the Ayah mentioned in Allah’s
statement,
111 Ibn Majah 1 :659.
378
Tafsir Ibn Kathir
<*$• tij, 4 Jy
'Si ~S\ v-s* £■*■£»> 4 !>£y£ -*4"
4And if /ws already been revealed to you in the Book that when
you hear the Verses of Allah being denied and mocked at, then
sit not with them, until they engage in a talk other than that;
(but if you stayed with them) certainly in that case you would
be like them.} [4:140],
for, if you still sit with them, agreeing to what they say, you
will be just like them. Allah’s statement,
4*0* 0* -»l Oi iyii i ZZjM
iThere is no responsibility for them upon those who have
Taqwa,}
means, when the believers avoid sitting with wrongdoers in
this case, they will be innocent of them and they will have
saved themselves from their sin. Allah’s statement,
ibut (their duty) is to remind them, that they may avoid
that.},
means, We commanded you to ignore and avoid them, so that
they become aware of the error they are indulging in, that they
may avoid this behavior and never repeat it again.
& <5 Q * If Xfc <& a fci &
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ijf ^ ji ^ 'U
<70. And /eaue alone those who take their religion as play and
amusement, and are deceived by the life of this world. But
remind (them) with it (the Qur’an) lest a soul Tubsal for that
which one has earned, when he will find for himself no
protector or intercessor besides Allah, and even if he offers every
ransom, it will not be accepted from him. Such are they who
are given up to destruction because of that which they have
earned. For them uhll be a drink of boiling water and a painful
379
Surah 6. Al-An'dm (70) ( Part-7 )
torment because they used to disbelieve . ^
Allah said,
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4A«d leave alone those who take their religion as play and
amusement, and are deceived by the life of this world.}
The Ayah commands to leave such people, ignore them and
give them respite, for soon, they will taste a tremendous
torment. This is why Allah said,
iBut remind with it} meaning, remind the people with this
Qur’an and warn them against Allah’s revenge and painful
torment on the Day of Resurrection. Allah said;
Ct £2 £3
ilest a soul Tubsal for that which one has earned,}
meaning, so that it is not TubsaL Ad-Qahhak from Ibn ‘Abbas,
Mujahid, ‘Ikrimah, Al-Hasan and As-Suddi said that Tubsal
means, be submissive. 111 Al-Walibi said that Ibn ‘Abbas said
that Tubsal means, ‘be exposed’. 121 Qatadah said that Tubsal
means, be prevented’, 131 Murrah and Ibn Zayd said that it
means, be recompensed’, 141 Al-Kalbi said, be reckoned’. 151 All
these statements and expressions are similar, for they all
mean exposure to destruction, being kept away from all that is
good, and being restrained from attaining what is desired.
Allah also said;
-
iEvery person is restrained by what he has earned. Except
those on the Right.} [74:38-39), and
'Ij ’hfi '-VI* Oi &
111 At-Tabari 11 :443.
121 At-Tabari 11 :444.
131 At-Tabari 11 :443.
141 At-Tabari 11 :443.
151 At-Tabari 11 :444.
381
Surah 6. Al-An'dm (71 - 73) ( Part-7 )
is He to Whom you shall be gathered >
473. It is He Who has created the heavens and the earth in
truth, and on the Day He will say: "Be!" it shall become. His
Word is the truth. His will be the dominion on the Day when
the Sur will be blown. All-Knower of the unseen and the seen.
He is the All-Wise, Well-Aware >
The Parable of Those Who Revert to Disbelief After Faith
and Good Deeds
As-Suddi said, “Some idolators said to some Muslims, ‘Follow
us and abandon the religion of Muhammad.’ Allah sent down
the revelation,
Sjij I : .. is V £ ji ijwul j»^
4Say: "Shall we invoke others besides Allah, that can do us
neither good nor harm, and shall we turn on our heels ..."4
by reverting to disbelief,
4" ■ • .after Allah has guided us? for if we do this, our example
will be like he whom the devils have caused to wander in
confusion throughout the land. Allah says here, your example,
if you revert to disbelief after you believed, is that of a man who
went with some people on a road, but he lost his way and the
devils led him to wander in confusion over the land. Meanwhile,
his companions on the road were calling him to come to them
saying, ‘Come back to us, for we are on the path.’ But, he
refused to go back to them. This is the example of he who
follows the devil after recognizing Muhammad and
Muhammad is the person who is calling the people to the
path, and the path is Islam.” Ibn Jarir recorded this
statement.’ 11 Allah’s statement,
4Like one whom the Shayattn (devils) have made to go astray
(wandering) through the land, 4
refers to ghouls,
m
At-Tabari 11 :452.
382
Tafsir Ibn Kathir
^calling him} by his name, his father’s and his grandfather’s
names. So he follows the devils’ call thinking that it is a path of
guidance, but by the morning he will find himself destroyed
and perhaps they eat him. The Jinns will then let him wander
in a wasteland where he will die of thirst. This is the example of
those who follow the false gods that are being worshipped
instead of Allah, Most Honored. Ibn Jarir also recorded thisJ 1 *
Allah said,
ji j'A
iSay: " Verily , Allah's guidance is the only guidance,"}
Allah said in other instances,
4 J-4 <£>}
*
}And whomsoever Allah guides, for him there will be none to
misguide him.} [39:371, and,
i 1 ■* Z
ilf you covet for their guidance, then verily Allah guides not
those whom He makes to go astray. And they will have no
helpers.} [17:37]
Allah’s statement,
iAA A, 'xA &y 3 }
iand we have been commanded to submit to the Lord of all that
exists.}
means, we were commanded to worship Allah in sincerity to
Him alone, without partners.
iAnd to perform the Salah, and have Taqwa of Him.}
meaning, we were commanded to perform the prayer and to
fear Allah in all circumstances,
A ttJ %}
[ii
At-Tabari 11:452.
383
Surah 6. Al-An'am (71 - 73) (Part-7)
iand it is He to Whom you shall be gathered .} on the Day of
Resurrection.
^ ^ %}
ilt is He Who has created the heavens and the earth in truth.}
meaning, in justice, and He is their Originator and Owner Who
governs their affairs and the affairs of their inhabitants. Allah
said,
4and on the Day He will say: "Be!" it shall become .}
Referring to the Day of Resurrection, which will come faster
than the blink of an eye, when Allah says to it, ‘Be.’
As-Sur; The Trumpet
Allah’s statement,
4 £}
ion the Day when the Sur will be blown.. .}
refers to His statement,
iand on the Day He will say: "Be!" it shall become .} as we
stated above. Or, it means,
i)&\ 4 & £ Jjj$ %}
iHis will be the dominion on the Day when the Sur will be
blown.}
Allah said in other Aydt,
ij&X a jyS cfi}
iWhose is the kingdom this Day? It is Allah’s, the One, the
Irresistible!} (40:16), and,
iThe sovereignty on that Day will be the true (sovereignty),
belonging to the Most Beneficent (Allah), and it will be a hard
Day for the disbelievers.} [25:26]
The Sur is the Trumpet into which the angel Isr&fil, peace be
384
Tafsir Ibn Kathir
y osssm vrv gap V,upon him, will blow.
'ss A*- t ' The Messenger of
Allah jg said,
^ <^£L*<X-^LjjSbJ jji jj£j| J jji^,|
»: j; ^3
«£ki
1 xi ^ “Israfil has held the Sur
in !'?. ™ d J< r
zZ'^rfZZ ,zz.,Z.ZZ„, "»* /i,s ™t-
TjJa Jlj ajSjjCullU l CJ ll2 ^ CiJCalf itig the command to blow
<*s* - -, •'C s n‘Z>'z, 1 in if."* 11
^ ^ ^ Muslim recorded
this Hadlth in his
JS.Zy.liUj^ recorded that
xdu o^IS. jSjdi( ‘Abdullah bin ‘Amr
'Z<*Z .''*> -Z ,*,.Z ,Z~Z said, “A bedouin man
said, ‘O Allah’s
'StezCStd 1 1 Messenger! What is
' ’ ^ the Sur?’ He said,
'Z=zz ^ Z\Z&y& j^3f ZlZ^Z- i4_j i ,: i
Tmmtu>t mhirh mill
“A Trumpet tohich will
be blown J’* 2]
t^U> tj ~£t*yj tibjl ^ i|ll» UUi! -UoJ jji» JG 4^^
UJi ui t^jVlj o/ji Sj’yjr*
i:j ds 4-J ^ jCi >1 ui ui jg *& ^
•«y ill* Jj jj-f; Ujl J5 Ji! ll£ cij ui JG IjyC
Ui t^> JG cJil UJi jv£==»1 Uk jj Uu JG iijC 1.1 i
4 £§> dsi "0 £> U;j»- Z(H\ j JJ.
474. And (remember) when Ibrahim said to his father Azar :
" Do you take idols as gods? Verily, I see you and your people
111 At-Tabari 5:238.
121 Tuhfat Al-Ahwadhi 7:117, Ahmad 2 : 1 62 .
Surah 6. Al-Ariam (74 - 79) (Part-7)
385
in manifest error.”}
475. Thus did we show Ibrahim the kingdom of the heavens and
the earth that he be one of those who have faith with certainty .}
476. When the night overcame him he saw a Kawkab. He said:
" This is my lord." But when it Afala, he said: "I like not those
that set."}
477. When he saw the moon rising up, he said: “ This is my
lord. But when it set, he said: " Unless my Lord guides me, I
shall surely be among the misguided people."}
478. When he saw the sun rising up, he said: "This is my
lord. This is greater." But when it Afalat, he said: "O my
people! I am indeed free from all that you join as partners in
worship with Allah .}
479. Verily, I have turned my face towards Him Who has
created the heavens and the earth, Hanifan, and I am not of the
idolators.”}
Ibrahim Advises his Father
Ibrahim advised, discouraged and forbade his father from
worshipping idols, just as Allah stated,
<2# CCJ jji: ju \\j}
4And (remember) when Ibrahim said to his father Azar: “Do
you take idols as gods?"}
meaning, do you worship an idol instead of Allah?
4Verily, I see you and your people...} who follow your path,
4$4 4 ^
4in manifest error} wandering in confusion unaware of where
to go. Therefore, you are in disarray and ignorance, and this
fact is clear to all those who have sound reason. Allah also
said,
386
Tafsir Ibn Kathir
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4A«d mention in the Book (the Qur'an, the story of) Ibrahim.
Verily! He was a man of truth, a Prophet. When he said to his
father: "O my father! Why do you worship that which hears
not, sees not and cannot avail you in anything? O my father!
Verily! There has come to me of knowledge that which came not
unto you. So follow me. I will guide you to a straight path. O
my father! Worship not Shay tan. Verily! Shay tan has been a
rebel against the Most Beneficent (Allah). O my father! Verily!
I fear lest a torment from the Most Beneficent (Allah) overtakes
you, so that you become a companion of Shay tan (in the Hell-
fire).” He (the father) said: "Do you reject my gods, O
Ibrahim? If you stop not (this), I will indeed stone you. So get
away from me safely before l punish you.” Ibrahim said: "Peace
be on you! I will ask forgiveness of my Lord for you. Verily! He
is unto me, Ever Most Gracious. And I shall turn away from
you and from those whom you invoke besides Allah . And I shall
call on my Lord; and I hope that I shall not be unanswered in
my invocation to my Lord ."fr [19:41-48]
Ibrahim continued asking for forgiveness for his father for
the rest of his father’s life. When ^his father died an idolator
and Ibrahim realized this fact, he stopped asking Allah for
forgiveness for him and disassociated himself from him. Allah
said,
r
iAnd invoking for his father’s forgiveness was only because of a
promise he had made to him. But when it became clear to him
that he was an enemy to Allah, he dissociated himself from him.
Verily Ibrahim was patient in supplication and forbearing. $
[9:114].
Surah 6. Al-An'dm (74 - 79) ( Part-7 )
387
It was recorded in the Satuh that Ibrahim will meet his
father Azar on the Day of Resurrection and Azar will say to
him, “My son! This Day, I will not disobey you.” Ibrahim will
say, “O Lord! You promised me not to disgrace me on the Day
they are resurrected; and what will be more disgraceful to me
than cursing and dishonoring my father?” Then Allah will say,
“O Ibrahim! Look behind you!” He will look and there he will
see (that his father was changed into) a male hyena covered in
dung, which will be caught by the legs and thrown in the
(Hell) Fire.” 111
Taw hid. Becomes Apparent to Ibrahim
Allah’s statement,
xs) &&)
iThus did I'Ve show Ibrahim the kingdom of the heavens and
the earth...) [6:75],
means, when he contemplated about the creation of the
heaven and earth, We showed Ibrahim the proofs of Allah’s
Oneness over His dominion and His creation, which indicate
that there is no god or Lord except Allah. Allah said in other
Ayat,
iSay : "Behold all that is in the heavens and the earth.")
[10:101], and,
l tj l* it/
i £ P 4 k to & jl
iSee they not what is before them and what is behind them, of
the heaven and the earth? If We will, We sink the earth with
them, or cause a piece of the sky to fall upon them. Verily, in
this is a sign for every servant who turns to Allah.) [34:9)
Allah said next,
Path Al-Bdri 6:445. There are a number of reasons explained for
this incident, among them, that Ibrahim will not feel disgraced by
seeing a dung-covered hyena thrown in the Fire, and that this is
the true worth of his father. See the reference given for more
comments .
388
Tafsir Ibn Kathir
4Wheti the night overcame him} covered him with darkness,
i<?f \Z$
4He saw a Kawkab > a star.
4He said: "This is my lord" But when it Afala ,} meaning, set,
he said,
4*1 ^
41 like not tlwse tlmt set.}
Qatadah commented, “Ibrahim knew that his Lord is Eternal
and never ceases.”* 1 '
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4When he saw the moon rising up, he said: " This is my lord."
But when it set, he said: "Unless my Lord guides me, l shall
surely be among the misguided people." When he saw the sun
rising up, he said: "This is my lord."}
this radiating, rising star is my lord,
4%==^
4This is greater} bigger
radiant.
than the star and the moon, and more
4^\ t£}
4But when it Afalat} set.
4Zt^> 4-J*j ^
4he said : " O my people! I am indeed free from all that you join
as partners in worship with Allah. Verily, I have turned my
face..."},
meaning, i have purified my religion and made my worship
sincere,
m
At-Jabari 1 1 :480 .
Surah 6. Al-An'dm (74 - 79) ( Part-7 )
389
i” towards Him Who has created the Iwavens and the earth, "}
Who originated them and shaped them without precedence,
iHanifan > avoiding Shirk and embracing Tawhid. This is why
he said next,
i"and I am not of the idolaters.”}
Prophet Ibrahim Debates with his People
We should note here that, in these Ayat, Ibrahim, peace be
upon him, was debating with his people, explaining to them
the error of their way in worshipping idols and images. In the
first case with his father, Ibrahim explained to his people their
error in worshipping the idols of earth, which they made in
the shape of heavenly angels, so that they intercede on their
behalf with the Glorious Creator. His people thought that they
are too insignificant to worship Allah directly, and this is why
they turned to the worship of angels as intercessors with Allah
for their provisions, gaining victory and attaining their various
needs.
He then explained to them the error and deviation of
worshipping the seven planets, which they said were the
Moon, Mercury, Venus, the Sun, Mars, Jupiter and Saturn.
The brightest of these objects and the most honored to them
was the Sun, the Moon then Venus. Ibrahim, may Allah’s
peace and blessings be on him, first proved that Venus is not
worthy of being worshipped, for it is subservient to a term and
course appointed that it does not defy, nor swerving right or
left. Venus does not have any say in its affairs, for it is only a
heavenly object that Allah created and made bright out of His
wisdom. Venus rises from the east and sets in the west where
it disappears from sight. This rotation is repeated the next
night, and so forth. Such an object is not worthy of being a
god. Ibrahim then went on to mention the Moon in the same
manner in which he mentioned Venus, and then the Sun.
When he proved that these three objects were not gods,
391
Surah 6. Al-An'am (80 - 83) ( Part-7 )
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that Ibrahim was
debating with his
people about the
Shirk they practiced.
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480. His people disputed with him. He said: “Do you dispute
with me about Allah while He has guided me, and I fear not
those whom you associate with Allah in worship. (Nothing can
happen to me) except when my Lord wills something. My Lord
comprehends in His knowledge all things. Will you not then
remember ?}
481. And how should I fear those whom you associate in
worship with Allah, while you fear not that you have joined in
worship with Allah things for which He has not sent down to
you any Sultan. (So) which of the two parties has more right to
be in security? If you but know."}
482 . It is those who believe and confuse not their belief with
392
Tafsfr Ibn Kathir
Zulm (wrong), for them (only) there is security and they are
the guided.}
483 . And that was Our proof which We gave Ibrahim against
his people. We in degrees raise whom We will. Certainly your
Lord is All-Wise, All-Knowing .}
Allah states that His KhalU, Prophet Ibrahim, said when his
people mentioned various doubts and disputed with him about
the Tawhid that he called to:
it . i-l -.'"if V
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4Do you dispute with me about Allah while He has guided
me?}.
The Ayah means, do you argue with me about Allah, other
than Whom there is no god worthy of worship, while He has
guided me to the Truth and made me aware of it? Therefore,
how can I ever consider your misguided statements and false
doubts? Ibrahim said next,
ol Vi ^ ^j}
iand I fear not those whom you associate with Allah in
worship. (Nothing can happen to me) except when my Lord
wills something.}
Ibrahim said, among the proofs to the falsehood of your
creed, is that these false gods that you worship do not bring
about any effect, and I do not fear them or care about them.
Therefore, if these gods are able to cause 'harm, then use them
against me and do not give me respite. Ibrahim’s statement,
4&~£ Lp ^ ^l}
iexcept when my Lord wills something.} means, only Allah
causes benefit or harm.
4My Lord comprehends in His knowledge all things.}
meaning, Allah’s knowledge encompasses all things and
nothing escapes His complete observation,
*$}
iWill you not then remember?}
393
Surah 6. Al-An'am (80 - 83) ( Part-7 )
what I explained to you, considering your idols as false gods
and refraining from worshipping them? This reasoning from
Prophet Ibrahim is similar to the argument that Prophet Had
used against his people, ‘Ad. Allah mentioned this incident in
His Book, when He said,
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iThey said: ”0 Hud! No evidence have you brought us, and
we shall not leave our gods for your (mere) saying! And we are
not believers in you . All that we say is that some of our gods
have seized you with evil.” He said: “I call Allah to witness -
and bear you witness - that I am free from that which you
ascribe as partners in worship with Him (Allah). So plot
against me, all of you, and give me no respite. I put my trust
in Allah, my Lord and your Lord! There is not a moving
creature but He has grasp of its forelock. Verily, my Lord is on
the straight path (the truth).”} [11:53-56]
Ibrahim’s statement,
t* >jU-1
iAnd how should l fear those whom you associate. . .}
means, how should I fear the idols that you worship instead of
Allih,
3% ? c A JZ& p %}
{while you fear not that you have joined in worship with Allah
things for which He has not sent down to you any Sultan.}
meaning, proof, according to Ibn ‘Abbas and others among the
Salaf. 111 Allah said in similar Ayat,
Si (4 s
{Or have they partners who have instituted for them a religion
which Allah has not allowed?} [42:21], and,
m
At-Tabari 1 1 :491 .
Surah 6. Al-An'dm (80 - 83) (Part-7)
395
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4It is those who believe and confuse not their belief with Zulm
(wrong),)
it was hard on the people. They said, 'O Allah’s Messenger!
Who among us did not commit Zulm against himself?’ He said,
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tit is not what you understood from it. Did you not hear what
the righteous servant (Luqmdn) said,
4%A £>\ $i i '(£>)
<0 my son! Join not in worship others with Allah. Verily!
Shirk is a great Zulm (xorong) indeed.)* [31:13].
Therefore, it is about Shirk . m
Allah’s statement.
4+3 & &',)
4And that was Our proof which We gave Ibrahim against his
people.)
means, We directed him to proclaim Our proof against them.
Mujahid and others said that ‘Our proof refers to.
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4And how should I fear those whom you associate in worship
with Allah (though they can neither benefit nor harm), while
you fear not that you have joined in worship with Allah things
for which He has not sent down to you any Sultan. (So) which
of the tivo parties has more right to be in security?)™
Allah has testified Ibrahim’s statement and affirmed security
and guidance, saying;
4 & j£i:
4It is those who believe and confuse not their belief with Zulm,
Ahmad 1 :444.
121 AMabari 11:505.
396
Tafsir Ibtt Kathir
far them there is security and they are the guided .}
Allah said,
iAnd that was Our proof which We gave Ibrahim against his
people. We raise in degrees whom We will.} And;
jx;
iCertainly your Lord is All-Wise, All-Knowing .}
He is All-Wise in His statements and actions, All-Knower of
those whom He guides or misguides, and whether the proof
was established against them or not. Allah also said,
iTruly! Those, against whom the Word (wrath) of your Lord
has been justified, will not believe. Even if every sign should
come to them - until they see the painful torment .} [10:96-97]
This is why Allah said here,
iCertainly your Lord is All-Wise, All-Knowing.}
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4S4. And We bestowed upon him Ishaq and Ya'qub, each of
than We guided, and before him, We guided Niih and among
his progeny Ddwud, Sulaymdn, Ayyub, Yusuf, Musa, and
Hdriin. Thus do We reward the good-doers.}
Surah 6. Al-An'am (84 - 90) ( Part-7 )
397
485. And Zakariyyd, and Yahyd and 'Isa and Iliyas, each one
of them was of the righteous . >
486. And Isma'il and Al-Yasa', and Yunus and Lut, and each
one of them We preferred above the 'Alamin (mankind and
Jinns, of their times).}
487. And also some of their fathers and their progeny and their
brethren, We chose them, and We guided them to a straight
path.}
488. This is the guidance of Allah with which He guides
whomsoever He wills of His servants. But if they had joined in
worship others with Allah, all that they used to do would have
been of no benefit to them.}
489. They are those whom We gave the Book, Al-Hukm, and
prophethood. But if they disbelieve therein, then, indeed We
have entrusted it to a people who are not disbelievers therein.}
490. They are those whom Allah had guided. So follow their
guidance. Say : "No reward I ask of you for this (the Qur’an).
It is only a reminder for the 'Alamin (mankind and Jinns)."
Ibrahim Receives the News of Ishaq and Ya'qub During
His Old Age
Allah states that after Ibrahim became old and he, and his
wife, Sarah, lost hope of having children, He gave them Ishaq.
The angels came to Ibrahim on their way to the people of
Prophet Lut (to destroy them) and they delivered the good
news of a child to Ibrahim and his wife. Ibrahim’s wife was
amazed at the news,
$8 tc-i ^3 I yz 0; 'A
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4She said (in astonishment): "Woe unto me! Shall I bear a
child while I am an old woman, and here is my husband, an
old man? Verily! This is a strange thing!" They said: "Do you
wonder at the decree of Allah? The mercy of Allah and His
blessings be on you, O the family [of Ibrahim]. Surely, He
(Allah) is All-Praiseworthy, All-Glorious."} (11:72-73)
The angels also gave them the good news that Ishaq will be a
3&L Tafsfr Ibn Kathir
Prophet and that he will have offspring of his own. In another
Ayah, Allah said;
iAnd We gave him the good news of Ishaq a Prophet from the
righteous. }[ 37:112),
which perfects this good news and completes the favor. Allah
said,
iof Ishaq, and after him, of Ya'qub...} [11:71),
meaning, this child will have another child in your lifetime, so
that your eyes are comforted by him, just as your eyes will be
comforted by his father. Certainly, one becomes jubilant and
joyous when he becomes a grandfather, because this means
that his offspring will continue to exist. It was also expected
that if an elderly couple had children, due to the child’s
weakness, he would have no offspring. This is why Allah
delivered the good news of Ishaq and of his son Ya'qQb, whose
name literally means ‘multiplying and having offspring’. This
was a reward for Ibrahim who left his people and migrated
from their land so that he could worship Allah alone. Allah
compensated Ibrahim with better than his people and tribe
when He gave him righteous children of his own, who would
follow his religion, so that his eyes would be comforted by
them. In another Ayah, Allah said;
iSo when he turned away from them and from those whom they
worshipped besides Allah, We gave him Ishaq and Ya'qub, and
each one of them We made a Prophet.} [19:49]
Allah said here,
iAnd We bestowed upon him Ishaq and Ya'qub, each of them
We guided,} Allah said;
Ji Cjlm. li-yj}
iand before him. We guided Nuh ...}
399
Surah 6. Al-An'am (84 - 90) ( Part-7 )
meaning, We guided NQh before and gave him righteous
offspring, just as We guided Ibrahim and gave him righteous
children.
Qualities of Nuh and Ibrahim
Each of these two Prophets had special qualities. When Allah
caused the people of the earth to drown, except those who
believed in Nuh and accompanied him in the ark, Allah made
the offspring of NQh the dwellers of the earth thereafter. Ever
since that occurred, the people of the earth were and still are
the descendants of NQh. As for Ibr&hlm, Allah did not send a
Prophet after him but from his descendants. Allah said in
other Ayat,
iAnd We ordained among his (Ibrahim’s) offspring prophethood
and the Book.} [29:27],
iAnd indeed, We sent Nuh and Ibrahim, and placed in their
offspring Prophethood and the Book.} [57:26], and.
!*5»- (ifc ty (Mi i
iThose were they unto whom Allah bestowed His grace from
among the Prophets, of the offspring of Adam, and of those
whom We carried (in the ship) with Niih, and of the offspring
of Ibrahim and Isrd’il and from among (hose whom We guided
and chose. When the verses of the Most Beneficent (Allah) were
recited unto them, they fell down prostrating and weeping.}
[19:58]
Allah said in this honorable Ayah here,
ofi}
iand among his progeny...} meaning, We guided from among his
offspring.
»</»}
400
Tafsir Ibn Kathir
iDawud, Sulaymdn ...) from the offspring of Nuh, according to
Ibn Jarir.' 11 It is also possible that the Ayah refers to Ibrahim
since it is about him that the blessings were originally
mentioned here, although Lut is not from his offspring, for he
was Ibrahim’s nephew, the son of his brother Maran, the son of
Azar. It is possible to say that Lilt was mentioned in Ibrahim's
offspring as a generalization. As Allah said,
iljJ ijN5 i>jX. C m U ojlit
iOr were you witnesses when death approached Ya'qub? When
he said unto his sons, "What will you worship after me?" They
said, "We shall worship your God, and the God of your
fathers, Ibrahim, Isma'il, Ishaq, One God, and to Him we
submit") [2:133].
Here, Ismail was mentioned among the ascendants of
Ya'qub, although he was Ya'qub’s uncle. Similarly Allah said,
j $ S4i t
iSo the angels prostrated themselves, all of them together.
Except Iblis - he refused to be among those to prostrate.)
[15:30-31].
Allah included Iblis in His order to the angels to prostrate,
and chastised him for his opposition, all because he was
similar to them in that (order), so he was considered among
them in general, although he was a Jinn. Iblis was created
from fire while the angels were created from light. Mentioning
Isa in the offspring of Ibrahim, or NQh as we stated above, is
proof that the grandchildren from a man’s daughter’s side are
included among his offspring, isa is included among Ibrahim's
progeny through his mother, although Isa did not have a
father. Ibn Abi Hatim recorded that Abu Harb bin Abi Al-
Aswad said, “Al-Hajjaj sent to Yahya bin Ya'mar, saying, 1 was
told that you claim that Al-Hasan and Al-Husayn are from the
offspring of the Prophet did you find it in the Book of Allah?
I read the Qur’an from beginning to end and did not find it.’
Yahya said, Do you not read in Surat Al-An‘&m,
hi
At-Jabari 11 :507.
Surah 6. Al-An'dm (84 - 90) (Part-7)
401
<J?j}
iattd among his progeny Dawud, Sulaymdn . . .} until,
&}
}and Yahyd and ‘Isa...}
Al-Hajjaj said, “Yes.’ Yahya said, ‘Is not ‘Isa from the
offspring of Ibrahim, although he did not have a father?’ Al-
Hajjaj said, “You have said the truth.’”* 11
For example, when a man leaves behind a legacy, a trust, or
gift to his “offspring” then the children of his daughters are
included. But if a man gives something to his “sons”, or he
leaves a trust behind for them, then that would be particular
to his male children and their male children. Allah’s
statement,
rri>/> hti}
iAnd also some of their fathers and their progeny and their
brethren,} (6:87],
mentions that some of these Prophets’ ascendants and
descendants were also guided and chosen. So Allah said,
}We chose them, and We guided than to a straight path.}
Shirk Eradicates the Deeds, Even the Deeds of the
Messengers
Allah said next,
/ l /■ * fx'' ' " ** ** '> ' 'Y
cn j 4 jjl,-. jut iSjj*
iThis is the guidance of Allah with which He guides
whomsoever He wills of His servants.}
meaning, this occurred to them by Allah’s leave and because
He directed them to guidance. Allah said;
Yffc d Ip ij$i1 fj}
}But if they had joined in worship others with Allah, all that
1 1 * Ad-Durr Al-Manthur 3:311.
403
Surah 6. Al-An'dm (84 - 90) ( Part-7 )
4Jhey...} refers to the people of Makkah, according to Ibn
‘Abbas, Said bin Al-Musayyib, Ad-pahhak, Qatadah, As-Suddi,
and others. 111
ithen, indeed We have entrusted it to a people who are not
disbelievers therein .}
This Ayah means, if the Quraysh and the rest of the people
of the earth - Arabs and non-Arabs, illiterate and the People of
the Scripture - disbelieve in these bounties, then We have
entrusted them to another people, the Muhajirfln and Ansar,
and those who follow their lead until the Day of Resurrection,
iwho are not disbelievers therein.}
They will not deny any of these favors, not even one letter.
Rather, they will believe in them totally, even the parts that
are not so clear to some of them. We ask Allah to make us
among them by His favor, generosity and kindness. Addressing
His servant and Messenger, Muhammad sg, Allah said;
iThey are...} the Prophets mentioned here, along with their
righteous fathers, offspring and bretheren,
4 til tiJJk jM}
4 those whom Allah had guided.} meaning, they alone are the
people of guidance,
4So follow their guidance.} Imitate them. This command to the
Messenger jjg certainly applies to his Ummah, according to what
he legislates and commands them. While mentioning this Ayah,
Al-Bukhari recorded that Mujahid asked Ibn ‘Abbas, “Is there
an instance where prostration is warranted in [Surah] Sad?"
Ibn ‘Abbas said, “Yes.” He then recited,
m
At-T&bari 11 :515,516.
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Tafsir Ibn Kathir
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4 • ■ .And We bestowed
upon him Ishaq and
Ya'qub...} until,
i fj^il
4 • • So follow
guidance. ^
He commented, “He
(our Prophet,
Muhammad jg) was
among them.” In
another narration,
Mujahid added that
Ibn ‘Abbas said, “Your
Prophet sg was among
those whose guidance
we were commanded
to follow.”^ 1 * Allah’s
statement,
4& i£ p& i ji»
iSay : "No reward I ask
, of vou for this."}
means, I do not ask you for any reward for delivering the
Qur’an to you, nor anything else,
&M $ i £
i"It is only a reminder for the 'Alamin (mankind and Jinns).”}
so they are reminded by it and guided from blindness to
clarity, from misguidance to guidance, and from disbelief to
faith.
their
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1 Fath Al-B&ri 8 : 1 44 . The reference is to no . 24 of Sad (38) where it is
mentioned that Dawud , peace be upon him , prostrated . Since Allah
ordered following what they were guided to in these Ayat of Al-
An'am, then we should also prostrate at the mention of the
Prophets prostrations , according to Ibn ‘Abbas .
Surah 6. Al-An'dm (91 - 92) (Part-7)
405
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491. They did not estimate Allah with an estimation due to
Him when they said: "Nothing did Allah send down to any
human being (by inspiration) ." Say : " Who then sent down the
Book which Musa brought, a light and a guidance to mankind
which you (the Jews) have made into (separate) papersheets,
disclosing (some of it) and concealing much. And you were
taught that which neither you nor your fathers knew.” Say:
"Allah (sent it down)." Then leave them to play in their vain
discussions .}
492. And this is a blessed Book which We have sent down,
confirming wlwt came before it, so that you may warn the
Mother of Towns and all those around it. Those who believe in
the Hereafter believe in it, and they are constant in guarding
their Saldh.}
The Messenger is but a Human to Whom the Book was
Revealed by Inspiration
Allah says that those who rejected His Messengers did not
give Allah due consideration. Ibn ‘Abbas, Mujahid and
‘Abdullah bin Kathir said that this Ayah was revealed about
the Quraysh. 1 ’ 1 It was also said that it was revealed about
some Jews.
0 ; & «»■ 4/1 ^
4They said: "Nothing did Allah send down to any human
being (by inspiration) ."}
Allah also, said,
4 Is it a wonder for mankind that We have inspired to a man from
among themselves (saying): "Want mankind."} (10:2], and,
m
At-Tabari 11 :524.
406
Tafsir Ibti Kathir
jj & % 3$ oi ^ s^fl fZr l\ && J jtff £ Cj}
ff 4
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^And nothing prevented men from believing when the guidance
came to them, except that they said: “ Has AllSh sent a man as
Messenger?" Say: "If there were on the earth, angels walking
about in peace and security, We should certainly have sent
down for them from the heaven an angel as a Messenger.”}
( 17 : 94 - 95 ).
AllSh said here,
4 JUT jj ri) «Sl Jjil U jfc ill IjjJi
477iey did not estimate Allah with an estimation due to Him
when they said : "Nothing did Allah send down to any human
being (by inspiration).”}
AllSh answered them,
iU & & & *S && # Z &
iSay : "Who then sent down the Book which Musa brought, a
light and a guidance to mankind?"}
meaning, say, O Muhammad jg, to those who deny the concept
that AllSh sent down Books by revelation, answering them
specifically,
iWho then sent down the Book which Musa brought?}
in reference to the Tawrah that you and all others know that
AllSh sent down to MQsS, son of Imran. AllSh sent the Tawrah
as a light and a guidance for people, so that it could shed
light on the answers to various disputes, and to guide away
from the darkness of doubts. Allah’s statement,
o&j t£»£? fi£%}
iwhich you have made into (separate) papersheets, disclosing
(some of it) and concealing (much).}
means, you made the Tawrah into separate sheets which you
copied from the original and altered, changed and distorted as
407
Surah 6. Al-An'am (91 - 92) ( Part-7 )
you wished. You then said, “this is from Allah,” meaning it is
in the revealed Book of Allah, when in fact, it is not from
Allah. This is why Allah said here,
iwhich you have made into (separate) papersheets, disclosing
(some of it) and concealing (much).} Allah said;
iAnd you were taught that which neither you nor your fathers
knew.}
meaning, Who sent down the Qur’an in which Allah taught
you the news of those who were before you and the news of
what will come after, that neither you nor your fathers had
knowledge of. Allah’s statement,
iSay: "Allah."}
‘Ali bin Abi Talhah reported that Ibn ‘Abbas said, “Meaning,
“Say, Allah sent it down.’” Allah said,
rx+r- 4 (*» j > *>?
{Then leave them to play in their vain discussions.}
leave them to play in ignorance and misguidance until the
true news comes to them from Allah. Then, they will know
whether the good end is theirs or for the fearful servants of
Allah. Allah said.
iAnd Otis is a Book,} the Qur’an,
iif/R P 1» M is <34*** 4 & &$}
iBlessed, which We have sent down, confirming which came
before it, so that you may warn the Mother of Towns} that is,
Makkah,
&
ifiJ
iand all those around it...} refering to the Arabs and the rest of
the children of Adam, Arabs and non-Arabs alike. Allah said in
other Ayat,
408
Tafsir Ibn Kathir
iiZJ: U
iSay: "O mankind! Verily, I am sent to you all as the
Messenger of Allah. '> [7:158], and
4$ oo
4" that l may therewith warn you and whomsoever it may
reach. 'y [6:19], and
ibut those of the sects who reject it, the Fire will be their
promised meeting place } [11:17] and,
iff- & oU/d' Sj> AjC]
4Blessed be He Who sent down the criterion to His servant that
he may be a wamer to the 'Alamln (mankind and ]inn)y
[25:1], and.
UM.
4 } Cii % 5 j#(
<And say to those who were given the Scripture and to those
who are illiterates: "Do you submit yourselves?" If they do,
they are rightly guided ; but if they turn away, your duty is
only to convey the Message; and Allah is All-Seer of (His)
servants y [3:20].
It is recorded in the Two Sahihs, that the Messenger of Allah
M said,
;dVi ji it! tf&x jU uui c-kpfs
“1 have been given five things which were not given to any one
else before me :*> The Prophet jg mentioned among these five
things,
isiip c-i tiiU- <ji Sj*
"Every Prophet was sent only to his nation, but I have been
sent to all peopled
Fath Al-Bari no . 5 1 9 , Muslim 1 : 370.
Surah 6. Al-Ariam (93 - 94) ( Part-7 )
409
This is why Allah said,
iThose who believe in the Hereafter believe in it,}
meaning, those who believe in Allah and the Last Day, believe
in this blessed Book, the Qur’an, which We revealed to you, O
Muhammad jig,
& fit
iand they are constant in guarding their Salah.}
for they perform what Allah ordered them, offering the prayers
perfectly and bn time.
J>L, JtS £j> pj Z}[ J'* $ C-i^" a*-;
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493. And who can be more unjust than he who invents a lie
against Allah, or says: "l have received inspiration,” whereas
he is not inspired in anything; and who says, “I will reveal the
like of what Allah has revealed." And if you could but see when
the wrongdoers are in the agonies of death, while the angels are
stretching forth their hands (saying) : ", Deliver your souls! This
day you shall be recompensed with the tonnent of degradation
because of wluit you used to utter against Allah other than the
truth. And you used to reject His Aydt with disrespect !"}
494. And truly you have come unto Us alone, as We created
you the first time. You have left behind you all that which We
had bestowed on you. We see not with you your intercessors
whom you claimed to be your partners. Now you and they have
been cut off, and all that you used to claim has vanished from
you.}
suffering from the hardhips, agonies and afflictions of death,
iwhile the angels are stretching forth their hands...) beating
them. Allah said in other Ayat.
4If you do stretch your hand against me to kill me..) [5:28]and,
4£\ \j£Z)
4And stretch forth their hands and their tongues against you
with ey«7.^(60:2j
Ad-Dahhak and Abu Salih said that, ‘stretch forth their
hands,’ means, ‘with torment’. 111 In another Ayah, Allah said,
Jy-i *1 5^*
4And if you could see when the angels take away the souls of
those who disbelieve they smite their faces and their
backs. )[8:50]
Allah said,
iwhile the angels are stretching forth their hands)
beating them, until their souls leave their bodies, saying,
i''Deliver your souls!") When the disbeliever is near death, the
angels will convey the ‘good news’ to him of torment,
vengeance, chains, restraints, Hell, boiling water and the singer
of the Most Beneficent, Most Merciful. The soul will then scatter
in the body of the disbeliever and refuse to get out of it. The
angels will keep beating the disbeliever until his soul exits from
his body,
i(Saying): " Deliver your souls! This day you shall be
recompensed with the torment of degradation because of what
Al-Tabari 1 1 :539 .
422
Tafslr Ibrt Kathir
you used to say about Allah other than the truth.”)
This Ayah means, today, you will be utterly humiliated
because you used to invent lies against Allah and arrogantly
refused to follow His Aydt and obey His Mesengers.
There are many Hadlths, of Mutawati^ grade, that explain
what occurs when the believers and disbelievers die, and we
will mention these Hadlths when explaining Allah’s statement,
P-' 4 SA ip* PiJ' iif
iAllah will keep firm those wlw believe, with the word that
stands firm in this world, and in the Hereafter.) [14:27]
Allah said next,
iAnd truly you have come unto Us alone as We created you
the first time.) [6:94],
and this statement will be said on the Day of Return. In
another Ayah, Allah said,
s)
iAnd they will be set before your Lord in rows, (and Allah will
say) : “Now indeed, you have come to Us as We created you tfte
first time.') [18:48],
meaning, just as We started your creation, We brought you
back, although you used to deny Resurrection and reject its
possibility. Therefore, this is the Day of Resurrection! Allah
said,
iYou have left behind you all that which We had bestowed on
you.) [6:94],
The wealth and the money that you collected in the life of the
world, you left all this behind you. It is recorded in the Sahlh
that Allah’s Messenger said,
c-ijj jf icJliti cJs\ t; M[ iuu JA Jjj pal i£\
111 A Hadtth reported by numerous routes, having many different
narrators at each level of every chain .
Surah 6. Al-An'dm (93 - 94) (Part-7)
413
•^QJ i Sjti'j JlJi iSj-r ^ j ‘oLiiti
iThe Son of Adam says, 'My money, my money!’ But, what
part of your money do you have, other than what you eat of it
and is thus spent, what you wear and tear and what you gave
in chairty and thus remains (in the record of good deeds)?
Other than that, you will depart and leave it to the people .» |11
Al-Hasan Al-Basri said, “On the Day of Resurrection, the Son
of Adam will be brought, as if he were a golden chariot and
Allah, the Most Honored, will ask, ‘Where is what you
collected?’ He will reply, ‘O Lord! I collected it and left it as
intact as ever.’ Allah will say to him, ‘O Son of Adam! Where is
what you sent forth for yourself (of righteous, good deeds),’
and he will realize that he did not send forth anything for
himself.” Al-Hasan then recited the Ayah,
ft P& «s &
4 And truly you have come unto Us alone as We created you
the first time. You have left behind you all that which We had
bestowed on you.}
Ibn Abi Hatim recorded this statement. Allah said;
iW & p sj; pzz pi & c;}
4 We see not with you your intercessors whom you claimed to
be your partners.}
This chastises and criticizes the disbelievers for the rivals,
idols and images that they worshipped in this life, thinking
they will avail them in this life and upon Resurrection, if there
is Resurrection, as they thought. On the Day of Resurrection,
all relationships will be cut off, misguidance will be exposed,
and those whom they used to call upon as gods will disappear
from them. Allah will then call them, while the rest of creation
is listening,
^ S# i&i j)}
iWhere are My (so-called) partners whom you used to assert?}
(28:62] And,
' l * Muslim 4: 2273.
Surah 6. Al-An'am (93 - 94) (Part-7 )
415
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\^4Then, when the
Trumpet is blown, there
will be no kinship among
them that Day, nor will
they ask of one
another .) [23:101], and
't Jjl di' oji Jt JXJ^i Cj\)
tSitf opsi 4 fp ;£
—
shall have no helper.) [29:25], and
$%*$&)&$&
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4 You have taken (for
worship) idols instead of
Allah, and the love be-
tween you is only in the
life of this world, but on
the Day of Resurrection,
you shall disown each
other, and curse each
other, and your abode
will be the Fire, and you
iAnd it will be said (to them) : "Call upon your partners", and
they will call upon them, but they will give no answer to
them.) [28:64], and
4And the Day whereon We shall gather them all together, then
We shall say to those who committed Shirk...) [10:28] until,
\jit tf fr XSj>
4And their invented false deities will vanish from them.)
[10:30]
416
Tafsir Ibrt Kathir
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495. Verily! It is Allah Who causes the seed grain and the fruit
stone to split and sprout. He brings forth the living from the
dead, and it is He Who brings forth the dead from the living.
Such is Allah, then how are you deluded away from the truth ?}
i96. (He is the) Cleaver of the daybreak. He has appointed the
night for resting, and the sun and the moon for reckoning.
Such is the measuring of the Almighty, the All-Knowing .}
497. It is He Who has set the stars for you, so that you may
guide your course with their help through the darkness of the
land and the sea. We have (indeed) explained in detail Our
Ayat for people who know.}
Recognizing Allah Through Some of His Ayat
Allah states that He causes the seed grain and the fruit
stone to split and sprout in the ground, producing various
types, colors, shapes, and tastes of grains and produce. The
Ayah,
iWho causes the seed grain and the fruit stone to split and
sprout .}
is explained by the next statement,
<Sfff U U 5“
iHe brings forth the living from the dead, and it is He Who
brings forth the deed from the living.}
meaning, He brings the living plant from the seed grain and
the fruit stone, which is a lifless and inanimate object. Allah
said,
iAnd a sign for them is the dead land. We gave it life, and We
417
Surah 6. Al-Ariam (95 - 97) (Part-7)
brought forth from it grains, so that they eat thereof .} [36:33]
until,
V iLtj c^j}
ias well as of their own (human) kind (male and female), and
of that which they know not.} [36:36]
Allah’s statement,
cp'
iand it is He Wlw brings forth the dead from the living .}
There are similar expressions in meaning such as, He brings
the egg from the chicken, and the opposite. Others said that it
means, He brings the wicked offspring from the righteous
parent and the opposite, and there are other possible
meanings for the Ayah. Allah said,
iSuch is Allah,} meaning, He Who does all this, is Allah, the
One and Only without partners,
ithen how are you deluded away from the truth?}
meaning, look how you are deluded from Truth to the
falsehood of worshipping others besides Allah. Allah’s
statement,
Jdf ^pi\ $}
i(He is the) Cleaver of the daybreak. He has appointed the
night for resting,}
means, He is the Creator of light and darkness. Allah said in
the beginning of the Surah,
'4 And originated the darkness and the light.}
Indeed, Allah causes the darkness of the night to disappear
and brings forth the day, thus bringing brighteness to the
world and light to the horizon, while dissipating darkness and
’"S ending the night with its depth of darkness and starting the
day with its brightness and light. Allah said,
418
Tafsir Ibn Kathir
iU-
4He brings the night as a cover over the day, seeking it
rapidly. $ [7:54]
In this Ayah, Allah reminds of His ability to create diversified
things in opposites, testifying to His perfect greatness and
supreme power. Allah states that He is the Cleaver of the
daybreak and mentioned its opposite, when He said,
4<& & &,}
4 He has appointed the night for resting ,}
meaning, created darkness, in order for the creation to become
halt and rest during it. Allah said in other Ayat,
4By the forenoon. And by the night when it is still.} [93:1-2],
4By the night as it envelops. And by the day as it appears in
brightness .} [92:1,2) and,
4 And by the day as it shows up (the sun's) brightness. And by
the night as it conceals it.} [91:3-4]
Allah’s statement,
ik
// \ •
4... And the sun and the moon for reckoning.}
means, the sun and the moon have specific orbits, according
to a term appointed with magnificent precision that never
changes or alters. Both the sun and the moon have distinct
positions that they assume in summer and winter, effecting
changes in the length of night and day. Allah said in other
Ayat,
4b& 4\ >
4It is He Who made the sun a shining thing and the Moon as a
light and measured out stages for it.} [10:5],
Surah 6. Al-An'am (95 - 97) (Part-7)
419
4 <3^— “ 4P* ^ ^ u5^i a-*-"*' V^ 1
4/f is not for the sun to overtake the moon, nor does the night
outstrip the day. They all float, each in an orbit. $ [36:40],
And,
4 x v\ J—
<$T7ie sun and the moon; and the stars are subjected by His
command.} [16:12]
Allah’s statement,
i^Xi\ -j$\ s& $>}
iSuch is the measuring of the Almighty, the All-Knowing.}
means, all of this occurs according to the decree and due
measurement of the Almighty Who is never resisted or
contradicted. He is the Knower of all things and nothing ever
escapes His knowledge, not even the weight of an atom on
earth or in heavens. Allah often mentions the creation of the
night, the day, the sun and the moon and then ends His
Speech by mentioning His attributes of power and knowledge,
as in this Ayah above [6:96], and in His statement.
4And a sign for them is the night, We' withdraw therefrom the
day, and behold, they are in darkness. And the sun runs on its
fixed course for a term . That is the decree of the Almighty, the
All-Knowing.} [36:37-38]
In the beginning of Surat Ha-Mim As-Sajdah, after
mentioning the creation of the heavens and earth and all that
is in them, Allah said:
J^all J>£i liU’i U*4-J Cj if fcjj}
4 And We adorned the nearest (lowest) heaven with lamps
(stars) to be an adornment as well as to guard. Such is the
decree of Him, the Almighty, the All-Knower.} [41:12]
Allah said next,
420
Tafsir Ibn Kathfr
4It is He Who has set the stars for you, so that you may guide
your course with their help through the darkness of the land
and the sea.}
Some of the Salaf said; Whoever believes in other than three
things about these stars, then he has made a mistake, and
lied against Allah. Indeed Allah made them as decorations for
the heavens, and to shoot at the Shayatin, and for directions
in the dark recesses of the land and sea.
Then, Allah said,
4We have explained in detail Our Ay at.} meaning, We made
them clear and plain,
ifor people who know.} who have sound minds and are able to
recognize the truth and avoid falsehood.
#^2 /A <22 2 $25 'M ^
i ^ 14 ^ ^ ^ £C 4 Ss & vjf %
498. It is He Who has created you from a single person, and
has given you a place of residing and a place of storage. Indeed,
We have explained in detail Our revelations for people who
understand.}
499. It is He Who sends down water from the sky, and with it
We bring forth vegetation of all kinds, and out of it We bring
forth green stalks, from which We bring forth thick clustered
grain. And out of the date-palm and its sprouts come forth
clusters of dates hanging low and near, and gardens of grapes,
olives and pomegranates, each similar, yet different. Look at
their fruits when they begin to bear, and Yan'ih. Verily! In
these things there are signs for people who believe.}
Allah said,
4)U5 oj « 3S*
4It is He Who has created you from a single person,} (6:98)
Surah 6. Al-An'am (98 - 99) ( Part-7 )
421
in reference to Adam, peace be upon him. In another Ayah,
Allah said;
& £j 5 ft 3K & J ii 4' jfe !$
40 mankind! Have Taqwa of your Lord, Wlw created you from
a single person, and from him He created his mate, and from
them both He created many men and women. ^[4:1]
Allah said,
iMustaqar and Mustawda'}
Ibn Mas*ud, Ibn ‘Abbas, Abu ‘Abdur-Rahman As-Sulami,
Qays bin Abu Hazim, Mujahid, ‘Ata’, Ibrahim An-Nakhal, Ad-
Dahhak, Qatadah, As-Suddi and ‘Ata’ Al-Khurasani and others
said that,
4Mustaqar}, “in the wombs’. They, or most of them, also said
that,
4And Mustawda ',} means, In your father’s loins’. 11 ’ Ibn
MasUd and several others said that, Mustaqar, means
residence in this life, while, Mustawda ', means the place of
storage after death (the grave).
Allah’s statement,
4 Indeed , We have explained in detail Our revelations for people
who understand .}
refers to those who comprehend and understand Allah’s Words
and its meanings. AllSh said next,
4It is He Who sends down water (rain) from the sky}
m
At-Tabari 11:565-570.
422
Tafstr Ibn Kathir
in due measure, as a blessing and provision for the servants,
relief and means of survival for the creatures and mercy from
Allah for His creation. Allah’s statement,
iAttd with it We bring forth vegetation of all kinds,} is similar to,
iAnd We have made from water every living thing.} [21:30]
iand out of it We bring forth green stalks,} green produce and
trees, on which We grow seeds and fruits.
ifrom which We bring forth thick clustered grain.}
lined on top of each other in clusters, like an ear or spike of
grail).
iAnd out of the date-palm and its sprouts come forth clusters} of
dates
ihanging low} Within reach and easy to pick. ‘Ali bin Abi
Talhah Al-WaJibi said that Ibn ‘Abbas said that,
iclusters hanging low} refers to short date trees whose branches
hang low, close to the ground. This was recorded by Ibn
Jarir. 111
Allah’s statement
iJ& & $J£}
iand gardens of grapes,} means. We bring forth gardens of
grapes. Grapes and dates are the most precious fruits to the
people of Al-Hijaz (Western Arabia), and perhaps both are the
best fruits in this world. Allah has reminded His servants of His
m
At-Tabari 11:576.
Surah 6. Al-Ati'am (98 - 99) (Part-7)
423
favor in making these two fruits for them, when He said,
from the fruits of date-palms and grapes, you derive
strong drink and a goodly provision.} [16:67]
before intoxicating drinks were prohibited, and;
Ji. y~Z- ^4-i ^o}
iAnd We have made therein gardens of date-palms and
grapes .} [36:34].
Allah said,
\#S2
iolives and pomegranates, each similar yet different .}
The leaves are similar in shape and appearence, yet different
in the shape, and taste. And the kind of fruit each plant
produces is different, according to the explanation of Qatadah
and several others.* 1 * Allah’s statement,
iLook at their fruits when they begin to bear, and Yan’ih .}
means, when the fruits become ripe, according to Al-Bara’ bin
‘Azib, Ibn ‘Abbas, Ad-Dahhak, ‘Ata’ Al-Khurasani, As-Suddi,
Qatadah and others.* 2 *
This Ayah means, contemplate the ability of the Creator of
these fruits, Who brought them into existence after they were
diy wood, and they later became grapes and dates; and similar
is the case with the various colors, shapes, tastes and
fragrance of whatever Allah created. Allah said.
. 1 ' u "' "1 •• a "A ..iff ■ 'X.
ifjr-f Jjej Ct'j^uA dfji\ jj?
4 df* sJJ 6
iAnd in the earth are neighbouring tracts, and gardens of
vines, and green crops, and date-palms, growing out, two or
three from a single stem root, or otherwise, watered with the
same water, yet some of them We make better than others to
eat.} [13:4]
111 At-Tabari 11 :578.
* 2 * At-Tabari 11:582.
424
Tafsh Ibn Kathtr
This is why Allah said here,
iln these things there are...} O people,
isigns...} and proofs that testify to the perfect ability, wisdom
and mercy of He Who created these things,
4oP$ fA}
ifor people who believe.} in Allah and obey His Messengers.
Je jA. 14 * A
4100. Yet, they join the Jinns as partners in worship with
Allah, though He has created them, and they attribute, falsely
without knowledge - sons and daughters to Him. Be He
Glorified and Exalted above what that they attribute to Him.}
Rebuking the Idolators
This Ayah refutes the idolators who worshipped others
besides Allah and associated the Jinns with Him in worship.
Glory be to Allah above this Shirk and Kufr. If someone asks,
how did the idolators worship the Jinns, although they only
were idol worshippers? The answer is that in fact, they
worshipped the idols by obeying the Jinns who commanded
them to do so. Allah said in other Ayat , 4
AiSI o!„J xAjji
yf&fA ^ 5
Os ’/ 1 oi i-hZ. $ JJA- frs$j
"^1 bj Lj£_— i- j-/~~ -i-ii <i'
J .• >!
}They invoke nothing but female deities besides Him, and they
invoke nothing but Shay tan, a persistent rebel! Allah cursed
him. And he [Shaytdn] said: "I will take an appointed portion
of your servants. Verily, 1 will mislead them, and surely, I will
arouse in them false desires; and certainly, I will order thetn to
425
Surah 6. Al-An'dm (98 - 99) (Part-7)
slit the ears of cattle, and indeed I will order them to change the
nature created by Allah. " And whoever takes Shay tan as a
protector instead of Allah, has surely suffered a manifest loss.
He [Shay tan] makes promises to thetn, and arouses in them
false desires; and Shay tan’s promises are nothing but
deceptions.} [4:117-120] and,
bt ^
iWill you then take him (lblis) and his offspring as protectors
and helpers rather than Me?} [18:50]
Ibrahim said to his father,
i"0 my father! Worship not Shay tan. Verily! Shay tan has been
a rebel against the Most Beneficent (Allah)/'} [19:44]
Allah said,
o!j /dl ^ sj fill Xjffi
1>* ili
iDid I not ordain for you, O Children of Adam, that you
should not worship Shaytdn. Verily, he is a plain enemy to
you. And that you should worship Me. That is a straight
path.} [36:60-61]
On the Day of Resurrection, the angels will proclaim.
x'.»
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4‘ Glorified be You! You are our Protector instead of them. Nay,
but they used to worship the ]inn; most of them were believers
in them.} [34:41]
This is why Allah said here,
}Yet, they join the ] inns as partners in worship with Allah,
tlwugh He has created them.} [6:100],
Alone without partners. Consequently, how is it that another
deity is being worshipped along with Him? As Ibrahim said.
u; &S tg&g C && Si}
426
Tafsir Ibn Kathir
i"Worship you that which you (yourselves) carve ? While Allah
lias created you and what you make!"} [37:95-96]
Allah alone is the Creator without partners. Therefore, He Alone
deserves to be worshipped without partners. Allah said next,
4fh jk
4And they Kharaqu (attribute falsely) without knowledge, sons
and daughters to Him.}
Allah mentions the misguidance of those who were led astray
and claimed a son or offspring for Him, as the Jews did with
TJzayr, the Christians with Isa and the Arab pagans with the
angels whom they claimed were Allah’s daughters. Allah is far
holier than what the unjust, polytheist people associate with
Him. The word, Kharaqu, means “falsely attributed, invented,
claimed and lied’, according to the scholars of the Salaf.
Allah’s statement next,
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4Be He Glorified and Exalted above (all) that they attribute to
Him.}
means, He is holier than, hallowed, and Exalted above the
sons, rivals, equals and partners that these ignorant, misled
people attribute to Him.
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4101. He is the Bad? (Originator) of the heavens and the earth.
How can He have children when He has no wife? He created all
things and He is the All-Knower of every thing .}
Meaning of BadV
4He is the Bad ? of the heavens and the earth}
Meaning He originated, created, invented and brought them
into existence without precedence, as Mujahid and As-Suddi
said.* 11 This is why the word for innovation - Bid'ah - comes
AJ-Tabari 2 :540 .
Surah 6. Al-An'am (102 - 103) ( Part-7 )
427
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2*
from it, because it is
something that did
not have a
precedence.
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iHow can He have
children when He has no
wife ?>
for the child is the
offspring of two
compatible spouses.
Allah does not have
an equal, none of His
creatures are similar
to Him, for He alone
created the entire
creation. Allah said;
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iAnd they say :
" The Most
Beneficent (Allah)
has begotten a son." Indeed you have brought forth (said) a
terrible evil thing .> [19:88-89], until,
iAnd everyone of them will come to Him alone on the Day of
Resurrection .>[19:95].
iHe created all things and He is the All-Knower of
everything .>
He has created everything and He is All-Knower of all things.
How can He have a wife from His creation who is suitable for
His majesty, when there is none like Him? How can He have a
Surah 6. Al-Ariam (102 - 103 ) (Part-7]
429
and Sunan collections. As for this life, MasrQq narrated that
‘A’ishah said, “Whoever claims that Muhammad jg has seen his
Lord, will have uttered a lie against Allah, for Allah the Most
Honored, says,
}No vision can grasp Him, but His grasp is over all
vision. yW
In the Sahih (Muslim) it is recorded that Abu Musa Al-
Ash'ari narrated from the Prophet jg,
4-Jj J jl 4 ] 4)1 jj«
44. IS ‘fi - jC3l j\ ~ jjlil
« Verily, Allah does not sleep and it does not befit His majesty
that He should sleep. He lowers the scale (of everything) and
raises it. The deeds of the day are ascended to Him before the
night, and the deeds of the night before the day. His Veil is the
Light - or Fire - and if He removes it (the veil), the Light of
His Face will bum every created thing that His sight
reaches. » ,a|
In the previous (revealed] Books there is this statement,
“When Musa requested to see Him, Allah said to Musa: ‘O
Musa! Verily, no living thing sees Me, but it dies and no dried
things sees me, but it rolls up.’ ” Allah said,
4So ivheti his Lord appeared to the mountain, He made it
collapse to dust, and Musa fill down unconscious. Then when
he recovered his senses Ite said: "Glory be to You, I turn to
You in repentance and l am the first of the believers."}
[ 7 : 143 ].
These Ayat, Hadiths and statements do not negate the fact
^ Fath Al-Bari 8 :472 , Muslim 1: 159, Tuhfat Al-Ahwadhi 8 :441 , An-
Nasal in Al-Kubra 6 :335 , Muslim 6 : 49 .
121 Muslim 1 : 162.
Surah 6. Al-An'am (104 - 105 ) ( Part-7 }
431
mustard seed, and though it be in a rock, or in the heavens or
in the earth, Allah will bring it forth. Verily, Allah is Most
Subtle, Well Acquainted} [31:16]
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4104. Verily, Basd'ir (proofs) have come to you from your
Lord, so whosoever sees, will do so for (the good of) himself,
and whosoever blinds himself, will do so against himself, and I
am not a Hafiz over you.}
4105. Thus We explain variously the verses so that they (the
disbelievers) may say: “ You have Darasta (studied)” and that
We may make the matter clear for the people who have
knowledge.}
The Meaning of Basa’ir
Basa’ir are the proofs and evidences in the Qur’an and the
Message of Allah’s Messenger jg. The Ayah,
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4so whosoever sees, will do so for (the good of) himself.} is similar
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4So whosoever receives guidance, he does so for the good of
himself, and whosoever goes astray, he does so at his own
loss.} [10:108]
After Allah mentioned the Basd'ir, He said,
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4And whosoever blinds himself, will do so against himself,}
meaning, he will only harm himself. Allah said,
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4Verily, it is not the eyes that grow blind, but it is the hearts
which are in the breasts that grow blind.} [22:46]
432
Tafsir Ibn Kathir
4 And I (Muhammad) am not a Hafiz over you.}
neither responsible, nor a watcher over you. Rather, I only
convey, Allah guides whom He wills and misguides whom He
wills. Allah said,
4 ^$
4Thus We explain variously the verses.. >[6:1 05],
meaning, just as We explained the Ay&t in this Surah, such as
explaining Tawhid and that there is no deity worthy of worship
except Allah. This is how We explain the Ayat and make them
plain and clear in all circumstances, to suffice the ignorance of
the ignorant; and so that the idolaters and disbelievers who
deny you say, ‘O Muhammad! You have Darasta with those
who were before you from among the People of the Book and
learned with them’. Ibn ‘Abbas, Mujahid, Said bin Jubayr and
Ad-Dahhak said similarly.' 1 ' At-Tabarani narrated that ‘Amr
bin Kaysan said that he heard Ibn ‘Abbas saying, “ Darasta ,
means, “recited, argued and debated.’” 12 ' This is similar to
Allah’s statement about the denial and rebellion of the
disbelievers,
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4Those who disbelieve say, "Tltis (the Qur'an) is nothing but a
lie that he has invented, and others have helped him at it, so
that they have produced an unjust wrong (thing) and a lie.”
And they say, "Tales of the ancients, which he has written
down, and they are dictated to him morning and afternoon."}
[25:4-5]
Allah described the chief liar of the disbelievers [Al-Walid bin
Al-Mughirah Al-Makhzumi],
.... — ;* -I 'Sf -•? -.it -V.* ' V
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4Verily, he thought and plotted. So let him be cursed! How he
plotted! And once more let him be cursed, how he plotted! Then
m At-Tabari 12:27.
' 2 ' At-Tabarani 11 :137.
Surah 6. Al-An'dm (104 - 105) ( Part-7 )
433
he thought. Then he frowned and he looked in a bad tempered
way. Then he turned back and was proud. Tlten he said, " This
is nothing but magic from that of old. This is nothing but the
word of a human being!"} [74:18-25]
Allah said next,
4And that We may make the matter clear for the people who
have knowledge.}
The Ayah means, so that We explain the matter to a people
who know truth, and thus follow it, and know falsehood, and
thus avoid it. Allah’s wisdom is perfect, He allows the
disbelievers to stray, and He guides the people who have
knowledge. Allah said in other Ay at,
4By it He misleads many, and many He guides thereby.}
[2:26], and;
4That He (Allah) may make what is thrown in by Shaytan a
trial for those in whose hearts is a disease and whose hearts are
hardened.} [22:53] and,
jkr*? 'S-*'* o],)}
4And verily, Allah is the Guide of those who believe, to the
straight path .} [22:54],
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4
4And We have set none but angels as guardians of the Fire,
and We have fixed their number only as a trial for the
disbelievers, in order that the People of the Scripture may arrive
at a certainty and the believers may increase in faith, and that
no doubts may be left for the People of the Scripture and the
434
Tafsir Ibn Kathir
believers, and that those in whose hearts is a disease (of
hypocrisy) and the disbelievers may say, " What does Allah
intend by this example?” Thus Allah leads astray whom He
wills and guides whom He wills. And none can know the hosts
of your Lord but He.) [74:3 1J, and;
iAnd We send down in the Qur'an that which is a healing and
a mercy to the believers, and it increases the wrongdoers in
nothing but loss.) [17:82], and,
* *r •" * .i.i
j*j jo
4 V ip:
^ JUju ot
iSay, "It is for those who believe, a guide and a healing. And
as for those who disbelieve, there is heaviness in their ears, and
it is blindness for them. They are those who are called from a
place far away.”) [41:44]
There are similar Ayat that testify that Allah sent down the
Qur’an as guidance to those who fear Him and that He guides
or misguides whom He wills by the Qur’an.
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4106. Follow what has been inspired (revealed) to you from
your Lord, none has the right to be worshipped but He, and
turn aside from the idolators.)
4107. Had Allah willed, they would not have taken others
besides Him in worship. And We have not made you Hafiz over
them nor are you set over them to dispose of their affairs.)
The Command to Follow the Revelation
Allah commands His Messenger and those who followed
his path,
4Follow what has been inspired to you from your Lord,)
meaning, follow it, obey it and act according to it. What has
been revealed to you from your Lord is the Truth, no doubt,
Surah 6. Al-An'dm (106 - 107) (Part-7]
435
and there is no deity worthy of worship except Him,
io&ZK J^j}
iand him aside from the idolaters} meaning, forgive them, be
forbearing and endure their harm until Allah brings relief to
you, supports you and makes you triumphant over them. Know
- O Muhammad jg - that there is a wisdom behind misleading
the idolaters, and that had Allah willed, He would have directed
all people to guidance,
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iHad Allah willed, they would not have taken others besides
Him in worship.}
Allah’s is the perfect will and wisdom in all decrees and
decisions, and He is never questioned about what He does,
while they all will be questioned. Allah’s statement,
4And We have not made you Hafiz over them.} means, a watcher
who observes their statements and deeds,
\tj}
iNor are you set over them to dispose of their affairs.} or to control
their provision. Rather, your only job is to convey, just as Allah
said,
iSo remind them, you are only one who reminds. You are not
a dictator over them.} (88:21-22] and,
iVdS gjf Cj}
iYour duty is only to convey and on Us is the reckoning.}
(13:40)
ii,\ j£j iSj fia j«u at a! oJ» & oy-*
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4108. And insult not those whom they worship besides Allah,
lest they insult Allah wrongfully without knowledge. Thus We
have made fair seeming to each people its own doings; then to
436
Tafsir Ibn Katlur
their Lord is their return and He shall inform them of all that
they used to do.}
The Prohibition of Insulting the False gods of the
Disbelievers, So that they Do not Insult Allah
Allah prohibits His Messenger ijg and the believers from
insulting the false deities of the idolaters, although there is a
clear benefit in doing so. Insulting their deities will lead to a
bigger evil than its benefit, for the idolators might retaliate by
insulting the God of the believers, Allah, none has the right to
be worshipped but He.
Ali bin Abi Talhah said that Ibn ‘Abbas commented on this
Ayah [6:108]; “They (disbelievers) said, ‘O Muhammad! You
will stop insulting our gods, or we will insult your Lord.’
Thereafter, Allah prohibited the believers from insulting the
disbelievers’ idols,
iX Si 3
ilest they insult Allah wrongfully without knowledge .yW
‘Abdur-Razzaq narrated that Ma'mar said that Qatadah said,
Muslims used to insult the idols of the disbelievers and the
disbelievers would retaliate by insulting Allah wrongfully
without knowledge. Allah revealed,
ojj ui Ij— ^
iAnd insult not those whom they loorship besides Allah. yW
On this same subject - abandoning what carries benefit to
avert a greater evil - it is recorded in the Sahih that the
Messenger of Allah ^ said,
V ''' o * jj ’*!'* 11
* Cursed is he xvho insults his own parents /»
They said, “O Allah’s Messenger! And how would a man insult
his own parents?” He said,
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1,1 At-Tabari 12:34.
' 2| ‘Abdur-Razzaq 2 :2 15.
Surah 6. Al-Ati'atn (108 - 110) (Part-7)
437
«He insults a man's father, and that man insults his father,
and insults his mother and that man insults his mother. i) m
Allah’s statement,
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{Thus We have made fair seeming to each people its own
doings ;}
means, as We made fair seeming to the idolators loving their
idols and defending them, likewise We made fair seeming to
every previous nation the misguidance they indulged in.
Allah’s is the most perfect proof, and the most complete
wisdom in all that He wills and chooses.
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ithen to their Lord is their return,} gathering and final
destination,
iand He shall then inform them of all that they used to do.}
He will compensate them for their deeds, good for good and
evil for evil.
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4109. And they swear their strongest oaths by Allah, that if
there came to them a sign, they would surely believe therein.
Say: " Signs are but with Allah and what will make you
perceive that (even) if it came, they will not believe?"}
4110. And We shall turn their hearts and their eyes away, as
they refused to believe therein for the first time, and We shall
leave them in their trespass to wander blindly.}
Asking for Miracles and Swearing to Believe if They
Come
Allah states that the idolators swore their strongest oaths by
Allah,
111 Fath Al-Bari 10:417.
438
Tafsir Ibti Kathir
4 that if there came to them a sign...} a miracle or
phenomenon.
4 they would surely believe therein.} affirming its truth,
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4Say: ", Signs are but with Allah.''} [6:109]
meaning: Say, O Muhammad si - to those who ask you for
signs out of defiance, disbelief and rebellion, not out of the
desire for guidance and knowledge - “The matter of sending
signs is for Allah. If He wills, He sends them to you, and if He
wills, He ignores your request.” Allah said next,
4U& V lil t#
4And what will make you perceive that (even) if it came, they
will not believe?}
It was said that ‘you’ in ‘make you preceive' refers to the
idolaters, according to Muj&hid. In this case, the Ayah would
mean, what makes you - you idolaters - preceive that you are
truthful in the vows that you swore? Therefore, in this
recitation, the Ayah means, the idolaters will still not believe if
the sign that they asked for came. It was also said that ‘you’
in, ‘what will make you preceive’, refers to the believers,
meaning, what will make you preceive, O believers, that the
idolaters will still not believe if the signs come. Allah also said,
iSS& h *3
4"What prevented you (O Iblts) that you did not prostrate,
when I commanded you?''} [7:12] and,
4And a ban is laid on every town (population) which We have
destroyed that they shall not return (to this world again).}
[21:95]
These Ayat mean: What made you, O Iblls, refrain from
prostrating, although I commanded you to do so, and, in the
Surah 6. Al-Ariam (108 - 110 ) (Part-7,
second Ayah, that village shall not return to this world again.
In the Ayah above [6:109], the meaning thus becomes: What
makes you perceive, O believers, who wish eagerly for the
disbelievers to believe, that if the Ayat came to them they
would believe?
Allah said next,
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{And We shall turn their hearts and their eyes away, as they
refused to believe therein far the first time,}
Al-‘Awfi said that Ibn ‘Abbas said about this Ayah, “When
the idolaters rejected what Allah sent down, their hearts did
not settle on any one thing and they turned away from every
matter (of benefit).” 1 11 Mujahid said that Allah’s statement,
p'4
{and We shall turn their hearts and their eyes away,}
means, We prevent them from the faith, and even if every sign
came to them, they will not believe, just as We prevented them
from faith the first time. Similar was said by ‘Ikrimah and
‘Abdur- Rahman bin Zayd bin Aslam. ‘Ali bin Abi Talhah said
that Ibn ‘Abbas said, “Allah mentions what the servants will
say before they say it and what they will do before they do it.
Allah said;
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{And none can inform you like Him Who is the All-Knower.}
[35:14] and,
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{Lest a person should say, "Alas, my grief that I was undutifal
to Allah."} [39:56] until,
Oi 4 ^3 3b
{"If only I had another chance, then I should indeed be among
the doers of good."} [39:58].
So Allah, glory be to Him, states that if they were sent back
A{-T a bari 12:44.
440
Tafsir Ibn Kathir
to life, they would not
accept the guidance,
l)r Q
}But if they were
returned, they would
certainly revert to that
which they were forbid-
den. And indeed they
are liars.} (6:28]
Allah said,
IT P'A
4.}v* <3}f 2
iAnd We shall turn
their hearts and their
eyes away (from gui-
dance), as they refused
to believe therein for the
first time,}
meaning: If they were
sent back to this life,
they would be
prevented from embracing the guidance, just as We prevented
them from it the first time, when they were in the life of this
world.” 111 Allah said,
iand We shall leave them...} and abandon them,
m
mm
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*■ ■* Aff
'f'S
iin their trespass...} meaning, disbelief, according to Ibn ‘Abbas
and As-Suddi. Abu Al-‘Aliyah, Ar-Rabl‘ bin Anas and Qatadah
said that ‘their trespass’ means, “their misguidance’.
m
At-Tabari 12 :45 .
441
Surah 6. Al-An'dm (111) (Part-8)
4to wander blindly } or playfully, according to Al-A‘mash. Ibn
‘Abbas, Mujahid, Abu Al-‘Aliyah, Ar-Rabi‘, Abu Malik and
others commented, “to wander in their disbelief.”
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41 11. And even if We had sent dawn unto them angels, and
the dead had spoken unto them, and We had gathered together
all things before them, they would not have believed, unless
Allah willed, but most of them behave ignorantly.}
Allah says: ‘Had We accepted what the disbelievers asked
for,’ that is - those who swore their strongest oaths by Allah
that if a miracle came to them they would believe in it - ‘had
We sent down angels,’ to convey to them Allah’s Message, in
order to support the truth of the Messengers, as they asked,
when they said,
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4or you bring Allah and the angels before (us) face to face.}
[17:92]
4They said: "We shall not believe until we receive the like of
that which the Messengers of Allah had received."} [6:124]
and,
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4And those who expect not a meeting with Us said : "Winy are
not the angels setit down to us, or why do we not see our
Lord?" Indeed they think too highly of themselves, and are
scornful with great pride.} [25:21]
Allah said.
&
iand the dead had spoken unto them,}
This is, to inform them of the truth of what the Messengers
brought them;
Surah 6. Al-An'am ( 112 - 113) (Part-8)
443
they may remain pleased with it, and that they may commit
what they are committing . >
Every Prophet Has Enemies
Allah says, just as We made enemies for you, O Muhammad,
who will oppose and rebel against you and become your
adversaries, We also made enemies for every Prophet who
came before you. Therefore, do not be saddened by this fact.
Allah said in other Ayat.
itik c # i&s # 345 sip
{Verily, Messengers were denied before you, but with patience
they bore the denial, and they were hurt...) [6:34], and,
JiJ j [/*** jj! ii£>J tiUr* 02 JJi Ji L» ^ till Jli)
{Nothing is said to you except what was said to the Messengers
before you. Verily, your Lord is the Possessor of forgiveness,
and (also) the Possessor of painful punishment.) [41:43] and,
{Thus have We made for every Prophet an enemy among the
criminals.) [25:31].
Waraqah bin Nawfal said to Allah’s Messenger jg, “None
came with what you came with but he was the subject of
enmity.”* 11
Allah’s statement,
{Shayatin among mankind...) refers to,
{enemies...) meaning, the Prophets have enemies among the
devils of mankind and the devils of the Jinns. The word,
Shaytan, describes one who is dissimilar to his kind due to his
or her wickedness. Indeed, only the Shaydfin, may Allah
humiliate and curse them, from among mankind and the Jinns
oppose the Messengers. ‘Abdur-Razzaq said that Ma'mar
Al-Bukhari no : 3
444
Tafsir Ibn Kathir
narrated that Qatadah commented on Allah’s statement,
iShayattn (deoils) among mankind and Jinn...}
“There are devils among the Jinns and devils among
mankind who inspire each other.”
Allah’s statement,
Jj of" (3} (*+>"" dfjfi
4 inspiring one another with adorned speech as a delusion .}
means, they inspire each other with beautified, adorned
speech that deceives the ignorant who hear it,
c 4 as
ilf your Lord had so willed, they would not have done it;}
for all this occurs by Allah’s decree, will and decision, that
every Prophet had enemies from these devils,
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iso leave them alone with their fabrications.}
and lies. This Ayah orders patience in the face of the harm of
the wicked and to trust in Allah against their enmity, for,
“Allah shall suffice for you (O Muhammad) and aid you
against them.” Allah’s statement,
iAnd Tasghd to it.}
means, according to Ibn ‘Abbas, “incline to it.”* 11
4 the hearts of those who do not believe in the Hereafter...}
their hearts, mind and hearing. As-Suddi said that this Ayah
refers to the hearts of the disbelievers.* 2 *
4And that they may remain pleased with it.}
111 At-Tabari 12 :58
121 At-Tabari 12:59
Sur ah 6. Al-An'am (114 - 115) ( Part-8 )
445
they like and adore it. Only those who disbelieve in the
Hereafter accept this evil speech, being enemies of the
Prophets, etc., just as Allah said in other Ayat,
4‘ik#& JC
4So, verily, you (pagans) and those whom you worship (idols).
Cannot lead astray. Except those who are predestined to bum in
Hell!) [37:161-163] and,
4 Certainhr-your have different ideas. Turned aside therefrom is
he lohcrfs turned aside.) [51:8-9]
— Allah said;
4^L>}j£ pi £ lyjlij)
4And that they may commit what they are committing.)
meaning, “let them earn whatever they will earn”, according to
‘Ali bin Abi Tajhah who reported this from Ibn ‘Abbas. 1,1 As-
Suddi and . Ibn Zayd also commented, “Let them do whatever
they will do.” ,2 ’
iifj $ 'J&\)
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43®aiCJf LJti ^ (jjl.
4114. [Say:] " Shall I seek a judge other than Allah while it is
He Who has sent down unto you the Book, explained in detail."
Those unto whom We gave the Scripture know that it is
revealed from your Lord in truth. So be not you of those who
doubt.)
4115. And the Word of your Lord has been fulfilled in truth
and in justice. None can change His Words. And He is the All-
Hearer, the All-Knower.)
Allah tells His Prophet jg to say to these polytheists who
worship others besides Allah,
m At-Tabari 12 :59
121 At-Tabari 12 :60
446
Tafsir Ibn Kathir
40S. u0 $
4 Shall I seek a judge other than Allah ... ^ between you and I,
^
iwhile it is He Who has sent down unto you the Book,
— explained.. : }m detail ,
iand those unto whom We gave the Scripture £ the Jews and the
Christians,
0* Jj** ^
iknow that it is revealed from your Lord in truth.}
because the previous Prophets have conveyed the good news of
you coining to them. Allah’s statement,
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4 So be not you of those who doubt . ^ is similar to His other
statement,
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4 So j/ you are in doubt concerning that which We have revealed
unto you, then ask those who are reading the Book before you.
Verily, die truth has come to you from your Lord. So be not of
those who doubt (it).} [10:94)
The conditional “if in this Ayah does not mean that ‘doubt’
will ever occur to the Prophet gg . Allah said,
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4 And the Word of your Lord has been fulfilled in truth and in
justice.}
Qatadah commented, “In truth concerning what He stated
and in justice concerning what He decided.” 1 11 Surely,
whatever Allah says is the truth and He is Most Just in what
m
At-Tabari 12:63
Surah 6. Al-An'dm (116-117) (Part-8)
447
He commands. All of Allah’s statements are true, there is no
doubt or cause for speculation about this fact, and all His
commandments are pure justice, besides which there is no
justice. All that He forbade is evil, for He only forbids what
brings about evil consequences. Allah said in another Ayah,
4£ sa ±& ^ ft
4 He commands them with good; and forbids them from evil ...}
[7: 157] until the end of the Ayah.
4 None can change His Words.} meaning, none can avert Allah’s
judgment whether in this life or the Hereafter,
iy&
4And He is the All-Hearer,} Hearing, His servants’ statements,
4 ^ 1 }
4The All-Knower.} of their activities and lack of activity. Who
awards each according to their deeds.
(** (ijj i)y*& if 4A-SK if
if J* <4j "3}
4116. And if you obey most of those on the earth, they will
mislead you far away from Allah's path. They follow nothing
but conjecture, and they do nothing but lie.}
4117. Verily, your Lord! It is He Who knows best who strays
from His way, and He knows best the rightly guided.}
Most People are Misguided
Allah states that most of the people of the earth, are
misguided. Allah said in other Ayat,
4mp m
4And indeed most of the men of old went astray before them.}
137:711 and,
4w^k K'j}
4And most of mankind will not believe even if you eagerly
desire >(.^[12:103]
448
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Tafsir Ibn Kathfr
tissam
uEH'fia '^=-| They are misguided,
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that for him,
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them, all of them are facilitated for what He created them.
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thinking and
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do nothing but lie . $
Thus, they fulfill
Allah’s decree and
decision concerning
them.
4118. So eat of that on which Allah's Name has been
mentioned, if you are believers in His Aydt.$
4119. And why should you not eat of that on which Allah’s
Name has been mentioned, while He has explained to you in
detail what is forbidden to you, except under compulsion of
necessity? And surely, many do lead astray by their own
desires through lack of knowledge. Certainly your Lord knows
/
Surah 6. Al-An'dm (118 - 119 ) ( Part-8 )
best the transgressors .}
449
Allowing What was Slaughtered in the Name of Allah
This is a statement of permission from Allah, for His
servants, allowing them to eat the slaughtered animals werein
His Name was mentioned when slaughtering them. It is
understood from it that He has not allowed that over which
Allah’s Name was not mentioned when slaughtering. This was
the practice of the pagans of Quraysh who used to eat dead
animals and eat what was slaughtered for the idols.
Allah next encourages eating from the meat of sacrificed
animals on which His Name was mentioned upon
slaughtering,
'p tf p & JaJ & $ -1 yi \L. yf p
iAnd why should you not eat of that on which Allah's Name
has been mentioned, while He has explained to you what is
forbidden to you ...}
meaning, He has explained and made clear to you what He
has prohibited for you in detail,
0 i 3^1 C
iexcept under compulsion of necessity .}
In which case, you are allowed to eat whatever you can find.
Allah next mentions the ignorance of the idolators in their
misguided ideas, such as eating dead animals and what was
sacrificed while other than Allah’s Name was mentioned when
slaughtering them. Allah said,
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iAnd surely, many do lead astray by their own desires through
lack of knowledge. Certainly your Lord knows best the
transgressors.}
He has complete knowledge of their transgression, lies and
inventions.
4 - 'j'y 5jl_s2
4220. Leave sin, open and secret. Verily, those who commit sin
will get due recompense for that which they used to commit .}
450
Tafsir Ibn Kathir
Mujahid said that,
b^>j}
iLeave evil, open and secret...}
refers to all kinds of sins committed in public and secret.’ 1 *
Qatadah said that,
iLeave sin, open and secret. . .}
encompasses sins committed in public and secret, whether few
or many.’ 2 ’ In another statement, Allah said,
4Say : "(But) the things that my Lord has indeed forbidden are
Al-Fawahish (evil sins) whether committed openly or secretly.}
[7:33J
This is why Allah said,
^ jyjUj \ylt IL oyrP
iVerily, those who commit sin will get due recompense for that
which they used to commit.}
Whether the sins they committed were public or secret, Allah
will compensate them for these sins. Ibn Abi Hatim recorded
that An-Nawwas bin Sam'an said, “I asked Allah’s Messenger
jg about Al-Ithm. He said,
,>&i if iijl> j?l Ju- u
*The sin is that which you find in your heart and you dislike
that people become aware of if.* 13 ’
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4121. Eat not of that on which Allah's Name has not beat
pronounced, for surely it is disobedience. And certainly, the
Shayatin do inspire their friends to dispute with you, and if you
1,1 At-Tabari 12:73
121 At-Tabari 12 :72
131 Muslim 4 :1980
451
Surah 6. Al-An'dm (121) ( Part-8 )
obey them, then you would indeed be polytheists .)
The Prohibition of what was Slaughtered in other
Allah’s Name
This Ayah is used to prove that slaughtered animals are not
lawful when Allah’s Name is not mentioned over them - even if
slaughtered by a Muslim. The Ayah about hunting game,
js P pz \ 1 &)
4So eat of what they (trained hunting dogs or birds of prey)
catch for you, but pronounce the Name of Allah over it.) [5:4]
supports this. The Ayah here emphasized this ruling, when
Allah said,
£0
ifar surely it is disobedience.)
They say that “it” refers to eating it, and others say that it
refers to the sacrifice for other than Allah. There are various
Hadiths that order mentioning Allah’s Name when slaughtering
and hunting. The Hadith narrated by ‘Adi bin Hatim and Abu
Thalabah (that the Prophet jgj said);
iL-il u riU 4>i pi o & jjfcji iris ^Lj\ isi*
'When you send your trained hunting dog and mention Allah’s
Name on releasing it, then eat from whatever it catches far
yoM.»
This Hadith was collected in the Two Sahths. 1 ' 1
Khadlj narrated that the Prophet jg said;
rip 4>i pi y>lj fo)i y$\ u»
The Rafi‘ bin
'You can use what would make blood flow (i.e., slaughter) and
you can eat what is slaughtered and the Name of Allah is
mentioned at the time of slaughtering j
This Hadith was also collected in the Two SahOis) 2 ^ Ibn
Mas*Ckd narrated that Allah’s Messenger said to the Jinns.
'dz 4.1 pi y£ pt js
*
111 Fath Al-Bari 9 :524 and 9 :137 and Muslim 3 :1529 and 3 :1532
Fath Al-Bari 9 :546 and Muslim 3 :1558
452
Tafsir Ibn Kathir
a (For food) you have every bone on which Allah's Name was
mentioned on slaughtering .» Muslim collected this Hadith} l]
Jundub bin Sufyan Al-Bajali said that the Messenger
Allah said,
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of
“W/ioraer slaughtered before he prayed (the 'id prayer), let him
slaughter another sacrifice in its place. Whoever did not offer
the sacrifice before we finished the prayer, let him slaughter and
mention Allah’s Name . » The Two Sahihs recorded this
Hadith . |2 >
The Devil's Inspiration
Allah said,
iAnd certainly, the Shaydtfn do inspire their friends to dispute
with you,}
Ibn Abi Hatim recorded that Abu Ishaq said that a man said
to Ibn ‘Umar that Al-Mukhtar claimed that he received
revelation. So Ibn ‘Umar said, “He has said the truth,” and
recited this Ayah,
di &£
iAnd certainly, the Shaydtfn do inspire their friends ...> 13 '
Abu Zamll said, “I was sitting next to Ibn ‘Abbas at a time
when Al-Mukhtar bin Abi TJbayd was performing Hajj. So a
man came to Ibn ‘Abbas and said, ‘O Ibn ‘Abbas! Abu Ishaq
(Al-Mukhtar) claimed that he received revelation this night.’
Ibn ‘Abbas said, He has said the truth.’ I was upset and said,
“Ibn ‘Abbas says that Al-Mukhtar has said the truth?’ Ibn
‘Abbas replied, There are two types of revelation, one from
111 Muslim 1 :332
I 2 ' Fath Al-Bari 9 :546 and Muslim 3 :1551
131 Ibn Abi Hatim 4: 1379
Surah 6. Al-An'dm (121) (Part-8
453
Allah and one from the devil. Allah’s revelation came to
Muhammad jg, while the Shaytan's revelation comes to his
friends.’ He then recited,
4 And certainly, the Shaydtin do inspire their friends...
We also mentioned ‘Ikrimah’s commentary on the Ayah,
inspiring one another with adorned speech as a delusion.}
Allah said next,
4j&£i>
4 to dispute with you,} Ibn Jarir recorded that Ibn ‘Abbas
commented;
U i %}
4Eat not of that on which Allah’s Name has not been mentioned. . .}
until,
4-. -to dispute with you,} “The devils inspire their loyal
supporters, T)o you eat from what you kill but not from what
Allah causes to die?’”* 21
As-Suddi said; “Some idolators said to the Muslims, *You
claim that you seek Allah’s pleasure. Yet, you do not eat what
Allah causes to die, but you eat what you slaughter?’ Allah
said,
4and if you obey them...}, and eat dead animals,
4then you would indeed be polytheists.} 13 *
Similar was said by Mujahid, Ad-pahhak and several others
m At-Tabari 12:86
121 At-Tabari 12:81
[3! At-Tabari 12:81
454
Tafsir Ibn Kathir
among scholars of the SalafJ 1 '
Giving Preference to Anyone's Saying Over the
Legislation of Allah is Shirk
Allah’s statement,
iand if you obey them, then you would indeed be polytheists.}
means, when you turn away from Allah’s command and
Legislation to the saying of anyone else, preferring other than
what Allah has said, then this constitutes Shirk. Allah said in
another Ayah,
4$ Oi ljXC&}
iThey Qews and Christians) took their rabbis and their monks
to be their lords besides Allah ,}[9:31]
In explanation of this Ayah, At-Tirmidhi recorded that ‘Adi
bin Hatim said, “O Allah’s Messenger! They did not worship
them.” The Prophet % said,
J&Jl \yfr-o f&l , Je*
«Yes they did. They ( monks and rabbis) allowed the
impermissible for them and they prohibited the lawful for them,
and they followed them in that. That was their worship of
them.* 12 '
C ~ jSi S \ 4 yiii ifrZ _} is?*i /I LlU».J * ' . l f fa ELli jfc’’ jZ f}
4^^>X^i l>£> {yl% J-?
4122. Is he who was dead, and We gave him life, and set for
him a light, whereby he can walk among men - like him who is
in the darkness from which he can never come out? Thus it is
made fair seeming to the disbelievers that which they used to
do.}
111 At-Tabari 12:80
121 Tuhfat Al-Ahwadhi 8 :492
Surah 6. Al-An'dm (122) ( Part-8 )
The Parable of the Disbeliever and the Believer
455
This is an example that Allah has given of the believer who
was dead, meaning, wandering in confusion and misguidance.
Then, Allah brought life to him, by bringing life to his heart
with faith, guiding him to it and guiding him to obeying His
Messengers,
iAnd set for him a light whereby he can walk amongst men . >
for he became guided to where he should go and how to
remain on the correct path. The light mentioned here is the
Qur'an, according to Ibn ‘Abbas, as Al-‘AwfI and Ibn Abi
Talhah reported from him. 111 As-Suddi said that the light
mentioned here is Islam. 12 ’ Both meanings are correct.
iLike him who is in the darkness} of ignorance, desires and
various types of deviation,
i'+i 5
iFrorn which he can never come out?} for he is unable to find a
way out from what he is in. In Musnad Ahmad, it is recorded
that the Prophet jg§ said;
vLuj iojjj ^ja ^ q A g ^ j 4ti jj>
.(Lfcl
a Allah created creation in darkness, then He showered His
Light upon them. Whoever was struck by that light is guided,
whoever it missed is astray . »’ 3 ’
Allah said in other Ayat,
ttssr
Si %
111 At-Tabari 12:91.
121 At-Tabari 12:91.
131 Ahmad 2:176
Surah 6. Al-An'dm (123 - 124) ( Part-8 )
457
Vi IS ^ £ 4 (d£l ^
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4123. And tfius We Jiaue set up in every town great ones of its
wicked people to plot therein. But they plot not except against
themselves, and they perceive (it) not.}
4124. And when there comes to them a sign they say: "We
shall not believe until we receive the like of that which the
Messengers of Allah received." Allah knows best with whom to
entrust His Message. Humiliation and disgrace from Allah and
a severe torment will overtake the criminals for that which they
used to plot.}
Evil Plots of the Leaders of the Criminals and their
Subsequent Demise
Allah says: Just as We appointed chiefs and leaders for the
criminals who call to disbelief, hinder from the path of Allah,
and oppose and defy you in your town, O Muhammad. Such
was also the case with the Messengers before you, who were
tested with the same. But the good end was always theirs.’
Allah said in other Ayat,
iThus have We made for every Prophet an enemy among the
criminals.} [25:31]
Allah said,
4vJj i i C? tjyi r^»}
4And when We decide to destroy a town, We send a definite
order to those among them who lead a life of luxury, and they
transgress therein.} [17:16]
meaning, We command them to obey Us, but they defy the
command and as a consequence, We destroy them. It was also
said that, “We send a definite order”, in the last Ayah means,
“We decree for them,” as Allah stated here
458
Tafsir Ibn Kathlr
ito plot therein .}
Ibn Abi Talhah reported that Ibn ‘Abb§s explained the Ayah
i j t££=^}
< . . .great ones of its wicked people to plot therein.}
“We give the leadership to these wicked ones and they
commit evil in it. When they do this, We destroy them with
Our torment.”
Mujahid and Qatadah said that in the Ayah,
%kJ}
igreat ones} refers to leaders.’ 1 ’ I say that this is also the
meaning of Allah’s statements,
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4 And We did not send a wamer to a township, but those who
were given the worldly wealth and luxuries among them, said:
"We believe not in what you have been sent with." And they
say : "We have too much wealth and too many children and we
are not going to suffer punishment .”} [34:34-35]
And,
tyj jJ* Gitjli til * -j UjtA* JB jjij j ji CtjJ Xa tXU: Sf}
iAnd similarly. We sent not a wamer before you to any town
but the luxurious ones among them said: "We found our
fathers following a certain way and religion, and we will indeed
follow their footsteps."} [43:23]
‘Plot’ in the Ayah [6:123] refers to beautified speech and
various actions with which the evil ones call to misguidance.
Allah said about the people of Prophet Nuh, peace be upon
him,
I 1 ’ At-Tabari 12:94.
Surah 6. Al-An'dm (123 - 124 ) (Part-7)
459
f/iey /woe plotted a mighty plot.} (71:22 (
Allah said,
Jy-J Jj^' w'jf'V p 4 • *»■.’ |*£J J-i*; >* S/
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^Buf »/ you could see when the wrongdoers will be made to
stand before their Lord, how they will cast the (blaming) word
one to another! Those who were deemed weak will say to those
who were arrogant: “ Had it not been for you, we should
certainly have been believers." And those who were arrogant
will say to those who were deemed weak: ", Did we keep you
back from guidance after it had come to you? Nay, but you
were criminals." Those who were deemed weak will say to those
who were arrogant: "Nay, but it was your plotting by night
and day, when you ordered us to disbelieve in Allah and set up
rivals for Him!"} (34:31-33).
Ibn Abi Hatim reported that Ibn Abi 'Umar said that Sufyan
said, “Every “plot’ mentioned in the Qur’an refers to actions.”
Allah’s statement,
iBut they plot not except against themselves, and they perceive
(it) not.}
means, the harm of their wicked plots, as well as misguiding
those whom they lead astray, will only strike them. Allah said
in other Ay&t,
iAnd verily, they shall bear their own loads, and other loads
besides their own.} (29:13) and,
Juu Jiji}
461
Surali 6. Al-An'dm (123 - 124) (Part-8)
transgression, rebellion and defiance. Allah described them,
4 .W; tfjli UiJ !j>_a 4>'j tojjy
4 Aw/ ry/ien they see you, they only mock: "Is this the one
whom Allah has sent as a Messenger ?”} |25:41] and
j&l* 1 , 1 * —s'& !i>» V[ Jkjiiji' L£^=* j-J'
|*j> (»-*j
4A«d when those who disbelieved see you, they only mock at
you : "Is this the one who talks about your gods?" While they
disbelieve at the mention of the Most Gracious (Allah).}
[21:36], and,
[tisfa’"
i^u
4 Indeed Messengers were mocked before, but the scoffers were
surrounded by that, whereat they used to mock.} [21:41]
The Disbelievers Admit to the Prophet’s Nobility of
Lineage
The disbelievers did all of this although they admitted to the
Prophet’s virtue, honorable lineage, respectable ancestry and
purity of household and upbringing, may Allah, His angels,
and the believers send blessings upon him. The disbelievers
used to call the Prophet j||, before he received revelation, ‘Al-
Amin’ - the Truthful. The leader of the Quraysh disbelievers,
Abu Sufyan, had to admit to this fact when Heraclius, emperor
of Rome, asked him, “How honorable is his (the Prophet’s)
ancestral lineage among you?” Abu Sufyan answered, “His
ancestry is highly regarded among us.” Heraclius asked, “Do
you find that he lied, before he started his mission?" Abu
Sufyan replied, “No.” The emperor of Rome relied on the honor
and purity of the Prophet jg to recognize the truth of his
prophethood and what he came with.
Imam Ahmad recorded that Wathilah bin Al-Asqa‘ said that
the Messenger of Allah Hg said,
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Surah 6. Al-An'am (125) (Part-8)
463
Hi
OigDgtt 4And your Lord treats
no one with injustice}
[18:49]
Allah said in another
Ayah,
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secrets will be examined .}
[86:9]
Meaning, the secrets,
hidden thoughts and
intentions will be
exposed.
In the Two SahVis,
it is recorded that the
Messenger of Allah jg
said,
jlip t
si> : J Lu i y iJl I I
.
j? 0*A» j? ‘j-**
iA banner will be raised
| for every deceitful person
from his anus on the
Day. of Resurrection, and it will say; 'This is the treacherous plot of
so-and-so, son of so-and-so, son of so-and-so., n* 1 *
The wisdom in this is that since a plot occurs in secret, and
people are usually unaware of it, then on the Day of
Resurrection the plot itself will become public news testifying
to the actions of those who committed it.
ill oij f&il V& Gr* teMi $ if
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4125. And whomsoever Allah wills to guide. He opens his
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464
Tafsir Ibn Kathir
breast to Islam; and whomsoever He wills to send astray, He
makes his breast closed and constricted, as if he is climbing up
to the sky. Thus Allah puts the wrath on those who believe
not.}
Allah said,
4 And whomsoever Allah wills to guide. He opens his breast to
Islam;}
He makes Islam easy for him and strengthens his resolve to
embrace it, and these are good signs. Allah said in other Ayat,
<j i jj & Jf* •4*'^ Sif Gr
ils he whose breast Allah has opened to Islam, so that he is in
light from His Lord (as he who is a non-Muslim)?} [39:22]
and,
SCiJ'b 44 $ Igij}
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iBut Allah has endeared the faith to you and has beautified it
in your hearts, and has made disbelief, wickedness and
disobedience hated by you. Such are they who are the rightly
guided.} [49:7]
Ibn ‘Abbas commented on Allah’s statement,
4 And whomsoever Allah wills to guide, He opens his breast to
Islam;},
“Allah says that He will open his heart to Tawhid and faith
in Him.”* 11 This is the same as was reported from Abu Malik
and several others, and it is sound.
Allah’s statement,
443 *- f 4-4 J 1 fi'i}
4and whomsoever He wills to said astray, He makes his breast
closed and constricted,}
[i]
Ad-Durr Al-Manthur 3 :356
465
Surah 6. Al-An'am (125) (Part-8)
refers to inability to accept guidance, thus being deprived of
beneficial faith.
4
4...0S i//ie is climbing up to the sky.} because of the heaviness
of faith on him. Said bin Jubayr commented that in this case,
“(Islam) finds every path in his heart impassable.” 111
Al-Hakam bin Aban said that ‘Ikrimah narrated from Ibn
‘Abbas that he commented on:
< tea f 4 CM~}
4 ... as if he is climbing up to the sky},
“Just as the Son of Adam cannot climb up to the sky,
Tawhid. and faith will not be able to enter his heart, until
Allah decides to allow it into his heart.” 121
Imam Abu Ja'far bin Jarir commented: “This is a parable
that Allah has given for the heart of the disbeliever, which is
completely impassable and closed to faith. Allah says, the
example of the disbeliever’s inability to accept faith in his
heart and that it is too small to accommodate it, is the
example of his inability to climb up to the sky, which is
beyond his capability and power.” 131 He also commented on
Allah’s statement,
iThus Allah puts the Rijs (wrath) on those who believe not.}
“Allah says that just as He makes the heart of whomever He
decides to misguide, closed and constricted. He also appoints
Shaytdn for him and for his likes, those who refused to believe
in Allah and His Messenger. Consequently, Shaytdn lures and
hinders them from the path of Allah.” 141 ‘Ali bin Abi Talhah
reported that Ibn ‘Abbas said that, Rijs, refers to Shat/tan, 151
while Mujahid said that it refers to all that does not contain
goodness. 161 ‘Abdur-Rahman bin Zayd bin Aslam said that,
1,1 At-Tabari 12:105
121 Ad-Durr Al-Manthur 3 :356
131 At-Tabari 12:109
141 Af-Tabari 12:110
151 At-Tabari 12:111
161 At-Tabari 12:111
466
Tafsir Ibn Kathir
Rys, means, ‘torment’.
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lyi?' 4^'
^126. And f/iis is the path of your Lord leading straight. We
have detailed Our Ayat for a people who take heed.}
4127. For them will be the abode of peace with their Lord. And
He will be their Walt because of what they used to do.}
After Allah mentioned the way of those who were themselves
led to stray from His path and who hindered others from it,
He emphasized the honor of the guidance and religion of truth
that He sent His Messenger with. Allah said next,
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4And this is the path of your Lord leading straight.}
that is, Islam, that We have legislated for you, O Muhammad,
by revealing this Qur’an to you, is Allah’s straight path.
02 1 }
4We have detailed Our Ayat. ..}
We have explained the Ayat and made them clear and plain,
A*
4for a people who take heed} those who have sound
comprehension and understand what Allah and His Messenger
convey to them,
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4For them will be die abode of peace} Paradise,
kc.}
iwith their Lord.} on the Day of Resurrection. Allah described
Paradise as ‘the abode of peace’, because its residents are safe
due to their access to the straight path, which conforms to the
way of the Prophets. And just as their way was not wicked, they
earned the abode of peace [which is free from all wickedness].
4And He will be their Walt} Protector, Supporter and Helper,
Surah 6. Al-Att'am (126 - 128 ) ( Part-8 )
467
^because of what they used to do,} As reward for their good deeds,
Allah has favored them and been generous with them, and
awarded them Paradise.
as; S5 ij&a i g ^ &&
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4128. And on the Day when He will gather them together (and
say): "O you assembly of Jinn! Many did you mislead of men,"
and their friends among the people will say: " Our Lord! We
benefited one from the other, but now we have reached our
appointed term which You did appoint for us." He will say:
“ The Fire be your dwelling place, you will dwell therein
Jbrever, except as Allah may will. Certainly your Lord is All-
Wise, All-Knowing."}
Allah says, ‘Mention, O Muhammad, in what you convey and
warn,’ that,
&& }>)}
ion the Day when He will gather them (all) together.}
gather the Jinns and their loyal supporters from mankind who
used to worship them in this life, seek refuge with them, obey
them and inspire each other with adorned, deceitful speech.
Allah will proclaim then.
iO you assembly of Jinn! Many did you mislead of men,} So
the Ayah;
iMany did you mislead of men} refers to their misguiding and
leading them astray. Allah also said;
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iDid I not command you, O Children of Adam, that you
468
Tafstr Ibn Kathir
should not worship Shay tan. Verily, he is a plain enemy to
you. And that you should worship Me. That is the straight
path . And indeed he (Shaytan) did lead astray a great multitude
of you. Did you not, then, understand ?) [36:60-62], and
iand their friends among the people will say: " Our Lord! We
benefited one from the other . . .")
The friends of the Jinns among humanity will give this
answer to Allah, after Allah chastises them for being
misguided by the Jinns. Al-Hasan commented, “They benefited
from each other when the Jinns merely commanded and
mankind obeyed.”
Ibn Jurayj said, “During the time of Jahiliyyah, a man would
reach a land and proclaim, T seek refuge with the master
(Jinn) of this valley,’ and this is how they benefited from each
other. They used this as an excuse for them on the Day of
Resurrection.”* 2 * Therefore, the Jinns benefit from humans
since humans revere the Jinns by invoking them for help. The
Jinns would then proclaim, “We became the masters of both
mankind and the Jinns.”
ifo tfj' tp
ibut now we have reached our appointed term which You did
appoint for us.)
meaning, death, according to As-Suddi.
'jQ\ Si)
4He (Allah) will say : "The Fire be your dwelling place...")
where you will reside and live, you and your friends,
4you will dwell therein forever.)
and will never depart except what Allah may will.
^ Jjs i Hj Um) Jvo lltyjSj)
* 1 * Ad-Durr Al-Manthur 3 :357
121 Al-Tabari 12:116
469
Surah 6. Al-An'am (129 - 130) (Part-8)
4129. And thus We do make the wrongdoers supporters of one
another, because of that which they used to earn.}
The Wrongdoers Are the Supporters of Each other
Ma'mar said that Qatadah commented on this Ayah, “Allah
makes the wrongdoers supporters for each other in the Fire by
following one another into it.” 111 ‘Abdur-Rahman bin Zayd bin
Aslam commented on Allah’s statement,
4And thus We do make the wrongdoers supporters of one
another .>
“It refers to the wrongdoers of the Jinns and mankind.”* 21 He
then recited,
f’-.t y ' > •' "X.
4And whosoever turns away blindly from the remembrance of
the Most Gracious (Allah), We appoint for him Shay tan to be a
companion to him >[43:36]
He said next - concerning the meaning of the Ayah; “We
appoint the wrongdoer of the Jinns over the wrongdoer of
mankind.” A poet once said, “There is no hand, but Allah’s
Hand is above it, and no wrongdoer but will be tested by
another wrongdoer.”
The meaning of this honorable Ayah thus becomes: ‘Just as
We made this losing group of mankind supporters of the Jinns
that misguided them, We also appoint the wrongdoers over
one another, destroy them by the hands of one another, and
take revenge from them with one another. This is the just
recompense for their injustice and transgression.’
*"2l
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4130. O you assembly of ]inn and humans! “ Did not there
* 1 ’ ‘Abdur-Razzaq 2:218
121 At-Tabari 12:119
470
Tafsir Ibn Kathir
come to you Messengers from amongst you, reciting unto you
My verses and warning you of the meeting of this Day of
yours?" They will say: 'We bear witness against ourselves." It
was the life of this world that deceived them. And they will bear
witness against themselves that they were disbelievers .}
C h as ti si ng the Jinns and Humans after their Admission
that Allah Sent Messengers to Them
Allah will chastise the disbelieving Jinns and humans on the
Day of Resurrection, when He asks them, while having better
knowledge, if the Messengers delivered His Messages to them,
i"0 you assembly of Jinn and humans! Did not there come to
you Messengers from among you?"}
We should note here that the Messengers are from among
mankind only, not vice versa, as Mujahid, Ibn Jurayj and
others from the Imams of Salaf and later generations have
stated. 11 ’ The proof for this is that Allah said,
is tr A&
iVerily, We have sent the revelation to you as We sent the
revelation to Nuh and the Prophets after him.} [4:163],
until,
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^Messengers as bearers of good news as well as of warning in
order that mankind should have no plea against Allah after the
(coming of) Messengers.} [4:165]
Allah said, concerning the Prophet Ibrahim,
iAnd We ordained among his offspring prophethood and the
Book} [29:27),
thus sending the prophethood and the Book exclusively
through the offspring of the Prophet Ibrahim. No one has
m
Af-Tabari 12:122
471
Surah 6. Al-An'dm (129 - 130 ) (Part-8 )
claimed that there were Prophets from among the Jiiuis before
the time of Ibrahim, but not after that. Allah said,
4 S'l 2££If Ss ^ iXji
4-And We newer sent before you any o/ the Messengers but
verily, they ate food and walked in the markets [25:20], and,
& U
iAnd We sent not before you any but men unto whom We
revealed, from among the people of townships.} [12:109]
Therefore, concerning prophethood, the Jirms follow mankind
in this regard and this is why Allah said about them,
(g+t AA Qli 111* 0^' Oi <^1 tijv.
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iAnd (remember) when We sent towards you a group of the
Jinn, listening to die Qur'an. When they stood in the presence
thereof, they said: "Listen in silence!" And when it was
finished, they returned to their people, as wamers. They said:
”0 our people! Verily, we have heard a Book sent down after
Musa, confirming what came before it, it guides to the truth
and to the straight way. O our people! Respond to Allah's
caller, and believe in him. He (Allah) will forgive you your
sins, and will save you from a painful torment (i.e. Hell-fire).
And whosoever does not respond to Allah's caller, he cannot
escape on earth, and there will be no helpers for him besides
Allah. Those are in manifest error.} [46:29-32]
A Hadith collected by At-Tirmidhi stated that the Messenger
of Allah recited Surat Ar-Rahm&n, to these Jinns, in which
Allah said,
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iWe shall attend to you, O you two classes (Jinn and men)!
Then which of the blessings of your Lord will you both (Jinn
472
Tafcir Ibn Kathir
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fjlgip and men) deny?}
[55:31-32] 111
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Allah said in this
honorable Ayah,
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40 yon assembly of Jinn
and humans! “\ Did not
there come to you Mes-
sengers from amongst
you, reciting unto you
My verses and warning
you of the meeting of this
Day of yours?" They will
say: 'We bear witness
against ourselves ."}
meaning, we affirm
that the Messengers
have conveyed Your
Messages to us and warned us about the meeting with You,
and that this Day will certainly occur. Allah said next,
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4 /f was the life of this world that deceived them.} and they wasted
their lives and brought destruction to themselves by rejecting
the Messengers and denying their miracles. This is because they
were deceived by the beauty, adornment and lusts of this life.
irtr^ &
}And they will bear witness against themselves} on the Day of
Resurrection,
IM
Tuhfat Al-Ahwadhi 9 : 177
Surah 6. Al-An'am (131 - 132) (Part-8)
473
ty? ^}
ithat they were disbelievers ...} in this worldly life, rejecting what
the Messengers, may Allah’s peace and blessings be on them,
brought them.
iL: 147, JM; j J
4 .'r T , ^ Laj
^ 231. Tin's is because your Lord would not destroy the
(populations of) towns for their wrongdoing while their people
were unaware.}
4132. For all there will be degrees according to what they did.
And your Lord is not unaware of what they do.}
Allah said,
iTItis is because your Lord would not destroy the (populations
of) towns far their wrongdoing while their people were
unaware.}
meaning: “We sent the Messengers and revealed the Books to
the Jinns and mankind, so that no one has an excuse that he
is being punished for his wrongs although he did not receive
Allah’s Message. Therefore, We did not punish any of the
nations, except after sending Messengers to them, so that they
have no excuse.’ Allah said in other Ay at,
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iAnd there never was a nation but a wamer had passed among
them.} [35:24], and
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4And verily, We have sent among every Umrnah a Messenger
(proclaiming) : "Worship Allah, and stay away from At-Tdghut
(all false deities)."} [16:36], and
}And We never punish until We have sent a Messenger.}
[17:15], and,
474
Tafsir Ibn Kathir
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4 Every time a group is cast therein, its keeper will ask: "Did
no warmer come to you?" They will say: "Yes, indeed a warmer
did come to us, but we belied him.") [67:8-9)
There are many other Ayat on this subject. At-Tabari said,
“Allah's statement, t
4 For all there will be degrees according to what they did.)
means, every person who obeys Allah or behaves disobediently,
has grades and ranks according to their works, which Allah
gives them as recompense, good for good and evil for evil.” I
say, it is possible that Allah’s statement,
4For all there will be degrees according to what they did.)
refers to the disbelievers of the Jinns and mankind who will
earn a place in the Fire according to their evil deeds. Allah
said,
4He ivill say: "For each one there is double (torment) .")[ 7:38),
and,
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4Those who disbelieved and hinder (others) from the path of
Allah, for them We ivill add torment to the torment because
they used to spread corruption.) (16:88)
Allah said next,
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4And your Lord is not unaware of what they do.)
Ibn Jarir commented, “All these deeds that they did, O
Muhammad, they did while your Lord is aware of them, and
He collects and records these deeds with Him, so that He
recompenses them when they meet Him and return to Him.”* 11
m
At-Tabari 12:125
475
476
Tafsfr Ibn Kathir
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4 And in your place make whom He wills as your successors, $
who behave obediently,
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4 As He raised you from the seed of other people.}
and surely, He is able to do this, and it is easy for Him. And
just as Allah has destroyed the earlier nations and brought
their successors, He is able to do away with these generations
and bring other people in their place. Allah has also said;
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4lf He wills, He can take you away, 0 people, and bring
others. And Allah is Ever Capable ewer that .} (4:133],
40 mankind! It is you who stand in need of Allah. But Allah
is Rich (free of all needs). Worthy of all praise. If He willed, He
could destroy you and bring about a new creation . And that is
not hard for Allah.} (35: 15-17J,
and,
4But Allah is Rich (free of all needs), and you are poor. And if
you turn away, He will exchange you for some other people and
they will not be your likes.} (47:38).
Muhammad bin Ishaq said that Ya‘qUb bin TJtbah said that
he heard Aban bin TJthman saying about this Ayah,
4<ZrfU> U}
4As He raised you from the seed of other people.}
“The seed’ means the offspring and the children.”* 11 Allah’s
statement,
m
Ad-Durr Al-Manthur 3 :361
Surah 6. Al-An'am (133 - 135 ) ( Part-8 )
477
iSurely, that which you are promised, will verily, come to pass
and you cannot escape. $
means, tell them, O Muhammad, that what they have been
promised of Resurrection will surely occur,
•>
4and you cannot escape.} from Allah. Rather, He is able to
resurrect you even after you become dust and bones. Certainly,
Allah is able to do all things and nothing ever escapes His
power.
Allah said;
4Say: "O my people! Work according to your way, surely, I
too am working and you will come to know."}
This contains a stem warning and a sure promise, saying;
remain on your way, if you think that you are rightly guided,
for I will remain on mine. Allah said in another Ayah,
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4 And say to those who do not believe: "Act according to
Makanatikum, We are acting (in our way) . And you wait! We
(too) are waiting."} [11:121-122].
‘Ali bin Abi Talhah reported that Ibn ‘Abbas said that,
iaccording to Makanatikum...} means, your way. 11 '
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4And you will come to know far which of us will be the (happy)
end in the Hereafter. Certainly the wrongdoers will not be
successful} [6:135],
You will come to know if the happy end will be mine
(Muhammad’s) or yours (the disbelievers). Allah has indeed
kept His promise and allowed Muhammad £§ to prevail in the
iiT
Af-Tabari 12:129
479
y
Surah 6. Al-An'am (136) (Part-8 )
Some Acts of Shirk
Allah chastises and criticizes the idolators who invented
innovations, Kufr and Shirk, and called on partners and rivals
with Allah among His creation, although He created every
thing, all praise is due to Him. This is why Allah said,
4And they assign to Allah from that which He has created, )
iof the tilth) meaning, fruits and produce,
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iand of the cattle a share) meaning a part and a section.
iand they say: "This is for Allah," according to their claim,
"and this is for our partners")
Allah said next,
. — yA A, A\ —
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iBut the share of their " partners " reaches not Allah, while the
share of Allah reaches their "partners' 1 !)
‘Ali bin Abi Talhah and Al-'Awfi narrated that Ibn ‘Abbas
said; “When they, the enemies of Allah, would cultivate the
land or collect produce, they would assign a part of it to Allah
and another part to the idol. They would keep the share for
the idol, whether land, produce or anything else, and preserve
its division to such an extent that they would collect anything
that accidentally falls from the share they assigned to Allah
and add it to the share of the idol. If the water that they
assigned for the idol irrigated something (a section of land, for
instance) that they assigned for Allah, they would add
whatever this water irrigated to the idol’s share! If the land or
produce that they assigned for Allah was accidentally mixed
with the share that they assigned for the idol, they would say
that the idol is poor. Therefore, they would add it to the share
they assigned for the idol and would not return it to the share
Jr Ibn Kathir
E
they assigned for Allah. If the water that they assigned for
Allah irrigated what they assigned for the idol they would leave
it (the produce) for the idol. They also made some of their
other property sacred, like the Bahirah, Sa’ibah, WasUah and
Ham, assigning them to the idols, claiming that they do so as
way of seeking a means of approach to Allah. Allah said,
^ 40“ ill y l)i LLj ji.
4And they assign to Allah a share of the tilth and cattle which
He has created...
Similar was said by Mujahid, Qatadah, As-Suddi and
others.' 21 ‘Abdur-Rahman bin Zayd bin Aslam commented;
“Every type of slaughter that they would assign for Allah,
would never be eaten unless they mentioned the names of
their idols when slaughtering it. Yet for what they sacrificed in
the names of the idols, they would not mention Allah’s Name
when slaughtering it.” He then recited the Ayah (6:136) until
he reached,
4 Evil is the way they judge!^
This Ayah means, evil is that which they determined, for
they committed error in the division. Certainly, Allah is the
Lord, Owner and Creator of all things and His is the dominion.
All things are His property and under His supreme control,
will and decree. There is no deity worthy of worship, or Lord,
except Him.
And even when the polytheists made this evil division, they
did not preserve it, but cheated in it. Allah said in other Ayat,
' *11 y
4And they assign daughters unto Allah - glory be to Him -
and unto themselves what they desire (16:57), and
4Yet, they assign to some of His servants a share with Him.
111 At-Tabari 12:131-132
121 At-Tabari 12:133
131 At-Tabari 12:134
481
Surah 6. Al-An'dm (137) ( Part-8)
Verily, man is indeed a manifest ingrate!} [43:151, and,
ils it for you the mates and for Him the females? That indeed is
a division most unfair !} (53:21-22).
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^137. And so to many of the idolators, their " partners " have
made fair seeming the killing of their children, in order to lead
than to their own destruction and cause confusion in their
religion. And if Allah Imd willed, they would not have done so.
So leave them alone with their fabrications .}
Shaytan Lured the Idolators to Kill Their Children
Allah says, just as the Shayatin lured the idolators to assign
a share for Allah from what He created of agriculture and
cattle - and a share for the idols, they also made it seem fair
for them to kill their children, for fear of poverty, and burying
their daughters alive, for fear of dishonor.
‘Ali bin Abi Talhah reported from Ibn ‘Abbas that he
commented;
4And so to many of the idolators, their " partners " have made
fair seaning the killing of their children...}
“They make killing their children attractive to them.” 01
Mujahid said, “Idolators’ partners among the devils ordered
them to bury their children for fear of poverty. ” ,2) As-Suddi
said, “The devils commanded them to kill their daughters so
that they.
Head than to tlteir own destruction }, and to,
01 At-Tabari 12:136
121 At-Tabari 12:136.
482
Tafsir Ibtt Kathir
4 t^ii
tcause confusion in their
religion. y™
Allah said,
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4And if Allah had
willed, they would not
have done so.}
meaning, all this
occurred by Allah’s
leave, will and decree,
but He dislikes these
practices, and He has
the perfect wisdom in
every decree. He is
never questioned
about what He does,
but they all will be
questioned.
4 So leave them alone
with their fabrications.}
meaning, avoid and
abandon them and what they do, for Allah will judge between
you and them. 4
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4138. And according to their claim, they say that such and
such cattle and crops are Hijr (forbidden), and none should eat
of them except those whom we allow. And (they say) there are
cattle forbidden to be used for burden, and cattle on which (at
slaughtering) the Name of Allah is not pronounced ; lying
111 At-Tabari 12:137
483
Surah 6. Al-An'dm (138) (Part-8 )
against Him (Allah). He will recompense them for what they
used to fabricate .}
The Idolatore Forbade Certain Types of Cattle
‘Ali bin Abi Talhah reported that Ibn ‘Abbas said, “Hijr refers
to what they forbade, such as the Wastlah, and the like.” 111
Similar was said by Mujahid, Ad-l?ahh&k, As-Suddi,
Qatadah, ‘Abdur-Rahman bin Zayd bin Aslam and others.* 2 *
Qatadah commented on,
iThey say that such and such cattle and crops are Hijr,}
“It is a prohibition that the Shayatin appointed for their
wealth, and a type of exaggeration and extremism that did not
come from Allah.” [‘Abdur-Rahman] Ibn Zayd bin Aslam said
that,
iHijr ,} refers to what the idolaters
deities. 131 As-Suddi said that the Ayah,
designated for their
iAnd none should eat of them except those whom we allow,
they claimed. . .}
means, “They said, only those whom we choose can eat of
them., and the rest are prohibited from eating them.”* 41
Similar to this honorable Ayah, Allah said,
j&J 'it ji Mij t\j
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4 Say : "Tell me, what provision Allah has sent down to you!
And you have made of it lawful and unlawful." Say: “ Has
Allah permitted you (to do so), or do you invent a lie against
Allah?"} [10:59],
111 At-Tabari 12:143
121 At-Tabari 12:143
131 At-Tabari 12:143
141 At-Tabari 12:143
4 84
Tafsir Ibn Kathir
and,
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iAllah has not instituted things like Bahirah or a Sd'ibah or a
Wasilah or a Ham. But those who disbelieve invent lies against
Allah, and most of them have no understanding.} [5:103]
As-Suddi said that cattle forbidden to be used for burden
were the Bahirah, Sa’ibah, Wasilah and Ham, as well as cattle
for which the idolators did not mention Allah’s Name when
slaughtering them nor when they were bom.
Abu Bakr bin ‘Ayyash said that ‘Asim bin Abi An-Najud said,
“Abu Wa’il said to me, ‘Do you know the meaning of the Ayah,
& ill up* 2% G&flC ^
iAnd (they say) there are cattle forbidden to be used for
burden, and cattle on which the Name of Allah is not
pronounced.}
I said, 140.’ He said, “It is the Bahirah, which they would not
use to for Hajj (either by riding it or carrying things on it).”’* 11
Mujahid also said that they were some of the camels belonging
to idolators on which Allah’s Name was not mentioned when
riding, milking, carrying things, copulation or any other
action.* 21
Hying against Him.} against Allah. The idolators indeed lied
when they attributed this evil to Allah’s religion and Law; He
did not allow them to do that nor did He approve of it.
4He will recompense them for what they used to fabricate.}
against Him, and falsely attribute to Him.
o&s & SyM jji a £
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,l * At-Tabari 12:144
121 At-Jabari 12:145
Surah 6. Al-An'dm (139) ( Part-8 )
485
4139. And they say: "What is in the bellies of such and such
cattle is for our males alone, and forbidden to our females, but
if it is bom dead, then all have slmres therein." He will punish
them for their attribution (of such false orders to Allah). Verily,
He is All-Wise, All-Knower .}
Abu Ishaq As-Subayl narrated that ‘Abdullah bin Abi Al-
Hudhayl reported that Ibn ‘Abbas said that,
ify M I&JL ^
4And they say : "What is in the bellies of such and such cattle
is for our males alone...”} refers to milk. 11 *
‘Awfi said that Ibn ‘Abbas said about this Ayah,
4And they say: "What is in the bellies of such and such cattle
is for our males alone. .
“It is about milk, which they prohibited for their females and
allowed only their males to drink. When a sheep would give
birth to a male sheep, they would slaughter it and feed it to
their males, but not to their females. If the newly bom lamb
was a female, they would not slaughter it, but if it was
stillborn, they would share in it (with their females)! Allah
forbade this practice.”* 2 * Similar was said by As-Suddi.* 3 ’
Ash-Sha'bi said, “The Bahirah’ s milk was only given to the
men. But if any cattle from the Bahirah died, both men and
women would share in eating it.” Similar was said by ‘Ikrimah,
Qatadah and ‘Abdur-Rahman bin Zayd bin Aslam.
Mujahid commented;
4And they say : "Wlwt is in the bellies of such and such cattle
is for our males alone, and forbidden to our females.. ."}
“It refers to the Sa’ibah and the Bahirah." * 4 * Abu Al-‘Aliyah,
Mujahid and Qatadah said that Allah’s statement,
111 At-Tabari 12:146
* 2 * At-Tabari 12:147
* 3 * At-Tabari 12:148
141 At-Tabari 12:148
486
Tafsir Ibn Kathir
4He will punish them for their attribution .} means, uttering such
falsehood.' 11 This is explained by Allah's statement.
5 LOS uij jfcSyf .U O i#S •$>
4^ 0^4? y 4fll Jp ojj^i uj.
4 And say not concerning that which your tongues falsely utter:
" This is lawful and this is forbidden." so as to invent lies
against Allah. Verily, those who invent lies against Allah will
never prosper.} [ 16 : 116 ]
Allah said,
4Verily, He is All-Wise.} in His actions, statements. Law and
decree,
4All-Knower}, in the actions of His servants, whether good or
evil, and He will recompense them for these deeds completely.
$ £ 'S ^ Z}
4^-^ifai* iy&=» Uj i fee IS
4140. Indeed lost are they who have killed their children,
foolishly, without knowledge, and (they) have forbidden that
which Allah has provided far them, inventing a lie against
Allah. They have indeed gone astray and were not guided.}
All&h says that those who committed these evil acts have
earned the loss of this life and the Hereafter. As for this life,
they lost when they killed their children and made it difficult
for themselves by prohibiting some types of their wealth, as an
act of innovation that they invented on their own. As for the
Hereafter, they will end up in the worst dwellings, because
they used to lie about Allah and invent falsehood about Him.
Allah also said,
HI
At-Tabari 12:152
Surah 6. Al-Ariam (140 - 142) (Part-8)
487
"Verily, those who invent a lie against Allah will never
be successful." (A brief) enjoyment in this world! And then
unto Us will be their return, then We shall make them taste the
severest torment because they used to disbelieve.} [10:69-70]
Al-Hafiz Abu Bakr bin Marduwyah recorded that Ibn ‘Abbas
commented, “If it pleases you to know how ignorant the Arabs
used to be, then recite the Ayat beyond Ayah one hundred
and thirty in Surat Al-An‘am,
$ jp •bi- 1 ' L. ft Jjju i!+iS fr~>- Ji}
4W-,^.*Z ^ Cj 'i
ilndeed lost are they who have killed their children, foolishly,
without knowledge, and [they] have forbidden that which Allah
has provided for them, inventing a lie against Allah. They have
indeed gone astray and were not guided.}”
Al-Bukhari also recorded this in the section of his Sahih on
the virtues of the Quraysh . 1 * 1
pj gifj 12* isii % 0}
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4141. And it is He Who produces gardens Ma'rushdt and not
Ma'rushdt, and date palms, and crops of different shape and
taste, and olives, and pomegranates, similar, and different. Eat
of their fruit when they ripen, but pay the due thereof on the
day of their harvest, and waste not by extravagance. Verily, He
likes not the wasteful.}
4142. And of the cattle (are some) for burden and (some
smaller) for Farsh. Eat of what Allah has provided for you, and
follow not the footsteps of Shay tan. Surely, he is to you an
open enemy.}
488
Tafsir Ibn Kathfr
Allah Created the Produce, Seed Grains and Cattle
Allah states that He created everything, including the
produce, fruits and cattle that the idolators mishandled by
their misguided ideas, dividing them into various designated
parts, allowing some and prohibiting some. Allah said,
/ < ;•/ ■S-'' sA'V
4 And it is He Who produces gardens Ma'rushdt and not
Ma'rushdt ,)
‘Ali bin Abi Talhah reported that Ibn ‘Abbas commented,
“ Ma'rushat refers to what the people trellise, while ‘not
Ma'rushdt refers to fruits (and produce) that grow wild inland
and on mountains .”* 11 ‘Ata’ Al-Khurasani said that Ibn ‘Abbas
said, “Ma'rushdt are the grapevines that are trellised, while
hot Ma'rushdt refers to grapevines that are not trellised.” As-
Suddi said similarly. As for these fruits being similar, yet
different, Ibn Jurayj said, “They are similar in shape, but
different in taste. ”* 2 ' Muhammad bin Ka*b said that the Ayah,
4Eat of their fruit when they ripen, $
means, “(Eat) from the dates and grapes they produce.” ’ 3 *
Allah said next,
jLii.
ibut pay the due thereof on the day of their harvest,)
Mujahid commented, “When the poor people are present (on
the day of harvest), give them some of the produce.”* 4 ’ ‘Abdur-
Razzaq recorded that Mujahid commented on the Ayah,
< a >- *j5'»j^
ibut pay the due thereof on the day of their harvest.)
“When planting, one gives away handfuls (of seed grains) and
on harvest, he gives away handfuls and allows them to pick
111 At-Jabari 12:156
* 2 * At-Jabari 12:157
* 3 ' At-Tabari 12:157
* 4 * At-Jabari 12:163
Surah 6. Al-Ariam (141 - 142) (Part-8)
489
whatever is left on the ground of the harvest.” 111 Ath-Thawri
said that Hammad narrated that Ibrahim An-Nakha! said,
“One gives away some of the hay." 121 Ibn Al-Mubarak said that
Shurayk said that Salim said that Sa'Id bin Jubayr
commented;
*JL»-
4 but pay the due thereof on the day of their harvest
“This ruling, giving the poor the handfuls (of seed grains)
and some of the hay as food for their animals, was before
Zakah became obligatory.”
Allah has chastised those who harvest, without giving away a
part of it as charity. Allah mentioned the story of the owners
of the garden in Surat Nun,
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iWhen they swore to pluck the fruits of the (garden) in the
morning. Without saying: "If Allah wills." Then there passed
by on the (garden) a visitation (fire) from your Lord at night,
Burning it while they were asleep. So the (garden) became black
by the morning, like a pitch dark night (in complete ruins).
Then they called out one to another as soon as the morning
broke. Saying: "Go to your tilth in the morning, if you would
pluck the fruits ." So they departed, conversing in secret low
tones (saying) . "No poor person shall enter upon you into it
today." And they ivent in the morning with strong intention,
thinking that they have power (to prevent the poor taking
anything of the fruits therefrom). But when they saw the
(garden), they said: "Verily, we have gone astray." (Then they
1 1 1 ‘Abdur-Razzaq 2:219
121 At-Jabari 12:165
Surah 6. Al-Ariam (141 - 142) ( Part-8 )
491
4And eat and drink but waste not by extravagance. $ [ 7 : 31 ]
In his Sahih, Al-Bukhari recorded a Hadith without a chain
of narration;
«jLij r; > & t^dij 1.^1; ijft*
drink and clothe yourselves without extravagance or
arrogance .» [1 '
\ Therefore, these Ayat have the same meaning as this Hadith.
and Allah knows best.
Benefits of Cattle
Allah’s statement.
4And of the cattle (are some) for burden and (some smaller) for
Farsh. $
means, He created cattle for you, some of which are suitable
for burden, such as camels, and some are Farsh. Ath-Thawri
narrated that Abu Ishaq said that Abu Al-Ahwas said that
‘Abdullah said that ‘animals for burden' are the camels that
are used for carrying things, while, ‘Farsh’, refers to small
camels. Al-Hakim recorded it and said, “Its chain is Sahih and
they did not record it .” 121 ‘Abdur-Rahman bin Zayd bin Aslam
said that ‘animals for burden’ refers to the animals that people
ride, while, ‘Farsh’ is that they eat (its meat) and milk it. The
sheep is not able to carry things, so you eat its meat and use
its wool for covers and mats (or clothes ). 131 This statement of
‘Abdur-Rahman is sound, and the following Ayat testify to it,
& tj C& 0 15
4 Do they not see that We have created for them of what Our
Hands have created, the cattle, so that they are their owners.
The Book of Clothing, the first chapter, with slightly different
wording. It was recorded with a complete chain by Ibn Majah, An-
Nasal, and others.
121 Al-yakim 2:317
131 At-Jabari 12:181
493
Surah 6. Al-An'am (143 - 144) (Part-8)
J
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become the
dwellers of the
blazing Fire.}
[35:6] and.
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40 Children of Adam!
Let not Shaytan deceive
you, as he got your
parents out of Paradise,
stripping them of their
raiment, to show them
their private parts.}
[7:27]
and,
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4 VV 1 // you then
take him (Iblis) and his offspring as protectors and helpers
rather than Me while they are enemies to you? What an evil is
the exchange for the wrongdoers .}\ 18:50]
There are many other Aydt on this subject.
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4243. Eight pairs: of the sheep two (male and female), and of
the goats two (male and female). Say: "Has He forbidden the
Surah 6 . Al-An'dm (143 - 144 ) (Part-8)
495
ilnjbrm me with knowledge if you are truthful. $
meaning, tell me with sure knowledge, how and when did
Allah prohibit what you claimed is prohibited, such as the
Bahirah, Sa’ibah, WasUah and Ham etc.?
Al-‘Awfi said that Ibn ‘Abbas said, “Allah’s statement,
<«£2f 5* && <>; £3 '£&}
iEight pairs : of the sheep two, and of the goats two. . .} these
are four pairs,
4Say : " Has He forbidden the two males or the two females .. ."}
I (Allah) did not prohibit any of these.
fCjl 3&LL i &}
ior (the young ) which the wombs of the two females enclose?}
and does the womb produce but males and females? So why
do you prohibit some and allow some others?
ilnjbrm me with knowledge if you are truthful .}
Allah is saying that all of this is allowed.” 11 ' Allah said.
iOr, were you present when Allah ordered you such a thing?}
mocking the idolaters ’ innovations, and their lies that Allah
made sacred what they have prohibited.
iP* J -P 4»' jc i&l lfj>}
iThen who does more wrong than one who invents a lie against
Allah, to lead mankind astray without knowledge.}
Therefore, no one is more unjust than the people described
here and
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iCertainly, Allah guides not the people who are wrongdoers.}
The person most worthy of this condemnation is ‘Amr bin
111
At-Tabari 12:187
496
Tafsir Ibtt Kathir
Luhay bin Qum'ah. He was the first person to change the
religion of the Prophets and designate the Sa’ibah, Wasdah
and Ham, as mentioned in the Sahib. 111
to jl liill J C'J^ t j Jj ^
jjtj Ji* •*{ ^ jji) j-f 1 Ijuli jl /O^ p->d jl L-ji— 1
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4145. Say: "7 find not in that which has been revealed to me
anything forbidden to be eaten by one who wishes to eat it,
unless it be Maytah (a dead animal) or blood poured forth, or
the flesh of swine; for that surely, is unclean (Rijs), or
immorally slaughtered in the name of other than Alldh. But
whosoever is forced by necessity without willful disobedience,
nor transgressing due limits; (for him) certainly, your Lord is
Oft-Forgiving, Most Merciful.
Forbidden Things
Allah commands His servant and Messenger, Muhammad sg,
iSay$ O Muhammad jg to those who prohibited what Allah
has provided them, claiming this falsehood to be from Allah,
4&SZ 31 uj t j 4
41 find not in that which has been revealed to me anything
forbidden to be eaten by one who wishes to eat it, 4
This Ayah means, I do not find any animals that are
prohibited, except these mentioned here. We should mention
here that the prohibited things mentioned in Surat Al-Ma’idah
and the Hadiths on this subject amend the meaning of this
Ayah.
4or blood poured . ^ Qatadah commented, “Poured blood was
prohibited, but the meat that still has some blood in it is
111 Path Al-Bari 8:132
Surah 6. Al-An'dm (145) ( Part-8 )
497
allowed.” 111
Al-Humaydi said that Sufyan narrated to us that ‘Amr bin
Dinar narrated to us, “I said to Jabir bin ‘Abdullah, They
claim that the Messenger of Allah jg prohibited the meat of
donkeys during (the day of) Khaybar.’ He said, ‘Al-Hakam bin
‘Amr narrated that from the Messenger of Allah That scholar
- refering to Ibn ‘Abbas - denied it, reciting the Ayah ;
cl) 1 4 S
4Say : "I find not in that which has been revealed to me
anything forbidden to be eaten by one who wishes to eat
if. . Al-Bukhari and Abu Dawud collected it.* 3 '
Abu Bakr bin Marduwyah and Al-Hakim, in his Mustadrak,
recorded that Ibn ‘Abbas said, “During the time of JahUiyyah,
the people used to eat some things and avoid some other
things, because they disliked them. Later on, Allah sent His
Prophet sg, revealed His Book, allowed what He allowed, and
prohibited what He prohibited. Therefore, whatever Allah
allowed is lawful and whatever He prohibited is unlawful.
Whatever He did not mention, there is no sin in it.” He then
recited the Ayah,
'ifi. CfX 3 [ £ 4 j Jy
iSay : "I find not in that which has been revealed to me
anything forbidden to be eaten by one who wishes to eat if ^
This is the wording with Ibn Marduwyah. Abu Dawud also
recorded this statement, and Al-Hakim said, “Its chain is
Sahih and they did not record it .” 141
Imam Ahmad recorded that Ibn ‘Abbas said, “A sheep
belonging to Sawdah bint Zam'ah died and she said, ‘O Allah’s
Messenger! So-and-so (sheep) has died.’ He said,
uWhy did you not use its skin?«
111 ApTabari 12:193
121 Al-Humaydi 2 :379
* 3) Fath Al-Bari 9 :570 and Abu Dawud 4 : 162
,4 * Abu Dawud , 3800 and Al-Hakim 4:115
498
Tafsir Ibn Kathir
She said, ‘Should we use the skin of a sheep that has died?’
Allah’s Messenger jg | said,
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1 Allah only said, 4Say: “ I find not in that which has been
revealed to me anything forbidden to be eaten by one who
wishes to eat it, except Maytah (a dead animal) or blood poured
forth, or the flesh of swine....) You will not be eating it if you
tan its skin and benefit from it.*
So she had the sheep skinned, the skin was tanned and
made into a water skin that she kept until it wore out .” 111 Al-
Bukhari and an-Nasal collected a similar Had.ith. [2]
Allah said,
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iBut whosoever is forced by necessity without willful
disobedience, nor transgressing due limits ;)
Therefore, whoever is forced by necessity to eat anything that
Allah has forbidden in this honorable Ayah, without
transgressing his limits, then for him,
fyf
icertainly, your Lord is Oft-Forgiving, Most Merciful .)
We mentioned the explanation of this Ayah in Surat Al-
Baqarah. This honorable Ayah contradicts the idolators’
innovated prohibitions for certain kinds of wealth, relying
merely on their misguided ideas, such as the Bahlrah, Sa’ibah,
WasUah and Ham. Allah commanded His Messenger jJI to
inform them that he does not find that such types of anim als
are prohibited in what Allah revealed to him. In this Ayah,
Allah only prohibited dead animals, poured blood, the flesh of
swine and what has been slaughtered for something other than
Allah. Other things were not prohibited here, but rather treated
as that which does not have a ruling, i.e., permissible.
Therefore, how do you - idolators — claim that such items are
m Ahmad 1 :327
121 Fath Al-B&ri 1 1 :557 and An-Nasal 7 :173
Surah 6. Al-An'am (146) (Part-8 )
499
prohibited, and why did you prohibit them when Allah did not
prohibit them?
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<146. And unto tfiose a?/io are Jews, We forbade every (animal)
with undivided hoof, and We forbade them the fat of the ox and
the sheep except what adheres to their backs or their Hawdya, or
is mixed up with a bone. Thus We recompensed them for their
rebellion. And verily, We are Truthful.}
Foods that were Prohibited for the Jews Because of their
Transgression
Allah says. We forbade for the Jews every bird and animal
with undivided hoof,* 1 ' such as the camel, ostrich, duck and
goose. Allah said here.
iand We forbade them the fat of the ox and the sheep.. .}
The Jews used to forbid these types of foods saying that
Isratl, or Ya'qub, used to forbid them for himself so they too
forbid them. This was mentioned by As-Suddi.
'Ali bin Abi Talhah reported that Ibn ‘Abbas said that,
i&s# JiX £ %}
iexcept what adheres to their backs}
refers to the fat that clings to their backs.* 2 * Allah said next,
i&'fX }}
4or their Hawdya }
that is, the entrails, according to Abu Jafar bin Jarir. He also
said, “The meaning here is, ‘And from ox and sheep, We
forbade their fat for the Jews, except the fat on their backs
and what the entrails cany.” ‘Ali bin Abi Tajhah said that, Ibn
*** See the comments on Surah At 'ImrGn, 3 :93
* 2 * At-Tabari 12 :202
500
Tafsir Ibn Kathir
‘Abbas said that the, Hawaya, are the entrails.* 1 * Similar was
reported from Mujahid,' 2 * Said bin Jubayr and Ad-Dahhak.' 3 '
Allah’s statement,
4f&l
4.... or is mixed up wilh a bone.)
means, We allowed the Jews the fat that is mixed with bones.
Ibn Jurayj commented, “The fat on the rump that is mixed
with the tailbone was allowed for them, and also the fat on the
legs, head, eyes and what adheres to the bones.”* 4 ' As-Suddi
said similarly.' 5 ' Allah said,
iThus We recompensed them far their rebellion.)
meaning, We imposed this restriction on them as recompense
for their rebellion and defying Our commandments. Allah said
in another Ayah,
A A Si
4For the wrongdoing of the Jews, We made unlawful far them
certain good foods which had been lawful far them - and far
their hindering many from Allah’s way) [4:160].
Allah’s statement,
4 And verily. We are Truthful.)
means, We were justified in the penalty We gave them. Ibn
Jarir commented, “We are Truthful in what We informed you
of, O Muhammad; Our forbidding these foods for them, not as
they claimed, that Israel merely forbade these things for
himself (so they imitated him, they claimed). ”* 6 *
111 At-Tabari 12:203
121 At-Tabari 12:204
* 3 * At-Tabari 12:204
H * At-Tabari 12:205
* 5 * At-Tabari 12:205
* 6 * At-Tabari 12:206
Surah 6. Al-An'dm (146) ( Part-8 )
501
The Tricks of the
Jews, and Allah’s
Curse
‘Abdullah bin ‘Abbas
narrated, “When
Umar bin Al-Khattab
was told that
Samurah sold liquor,
he commented, ‘May
Allah fight Samurah!
Did he not know that
the Messenger of
Allah sgg said,
JUL>J
«May Allah curse the
]ews! The fats were for-
bidden for them, so they
melted the fat and sold
it.*”
This Hadith is
recorded in the Two
Sahihs . ,l) Jabir bin
‘Abdullah said, “In the
year of the victory of Makkah, I heard Allah’s Messenger
saying;
<1 Allah and His Messenger have forbidden selling alcoholic
drinks (intoxicants), dead animals, swine and idols.*
He was asked, What about the fat of dead animals? They are
used to dye skins, paint ships and are used as light by the
people.’ He said,
«(l> yk V*
«No, it is still unlawful .»
i
> > 7*< r * -
I - mj A > 9 > / / # A yfv . 4*'' y pi f . X ^ ^
j* ^ j-fti
I 1 * Fath Al-Bari 4 :483 and Muslim 3 : 1207
502
Tafstr Ibn Kathtr
He jg then said,
*•* a j*^. (J tj&r (» < !' *• llJ 2ii jj S^Ji 2>i J;Ui
‘May Allah fight the Jews! When Allah forbade them the fats of
animals, they melted the fat, sold it and ate its price. d”* 1 *
The Group recorded this Hadith.™
^ j*iV Jji Vj /j?U J> (^=4j JSi 0^
<147. // they deny you say : "Your Lord is the Owner of vast
mercy, and never xoill His wrath be turned back from the people
who are criminals .">
Allah says, if your opponents among the idolaters, Jews and
their likes reject you, O Muhammad,
Ji |^=4j
iSay : "Your Lord is the Owner of vast mercy ..."> encouraging
them to seek Allah’s vast mercy and follow His Messenger jg,
iand never will His wrath be turned back from the people who
are criminals >
discouraging them from defying the Messenger, the Final
Prophet, Muhammad jg.
Allah often joins encouragement with threats in the Qur’an.
Allah said at the end of this Surah:
3 tSlj
iSurely, your Lord is swift in retribution, and certainly He is
Oft-Forgiving, Most Merciful .> [6:165]
Allah also said.
verily, your Lord is full of forgiveness for mankind in
spite of their wrongdoing. And verily, your Lord is (also)
severe in punishment > [13:6], and
m Fath Al-B&ri 4 :495
121 Fath Al-B&ri 4 :495 , Muslim 3:1207, Abu Dawud 3:356, Tuhfat Al-
Ahwadhi 4 :52 1 , An-Nasal 7 :309 and Ibn Mfijah 2 :732
Surah 6. Al-An'dm (147 - 150) (Part-8)
503
iDeclare unto My servants, that truly, I am the Oft-Forgiving,
the Most Merciful. And that My torment is indeed the most
painful torment .} [15:49-50], and
W *4 y^ ^ J*¥
4The Forgiver of sin, the Acceptor of repentance, the Severe in
punishment.} [40:3] and,
142 jz
iVerily, the punishment of your Lord is severe and painful.
Verily, He it is Who begins and repeats. And He is Oft-
Forgiving, full of love. H85: 12-14].
There are many other Ayat on this subject.
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4148. Those who committed Shirk say: "If Allah had willed,
we would not have commited Shirk, nor would our fathers, and
we would not have forbidden anything (against His will)."
Likewise belied those who were before them, till they tasted Our
wrath. Say: " Have you any knowledge (proof) that you can
produce before us? Verily, you follow the Zann and you do
nothing but lie."}
4149. Say: " With Allah is the perfect proof and argument; had
He so willed. He would indeed have guided you all."}
4150. Say: "Bring forward your witnesses, who can testify
that Allah has forbidden this." Then if they testify, do not
testify with them. And do not follow the vain desires of those
who belie Our Ayat, and such as believe not in the Hereafter,
and they hold others as equal with their Lord.}
504
Tafsir Ibn Kathir
A False Notion and its Rebuttal
Here Allah mentioned a debate with the idolators, refuting a
false notion they have over their Shirk and the things that
they prohibited. They said, surely, Allah has full knowledge of
the Shirk we indulge in, and that we forbid some kinds of
wealth. Allah is able to change this Shirk by directing us to
the faith, - they claimed - and prevent us from fallin g into
disbelief, but He did not do that. Therefore - they said Allah
indicated that He willed, decided and agreed that we do all
this. They said,
Oi Gj*- Vj Lijtjti Vj
l & ;U ■})
A" If Allah had willed, we would not have taken partners (in
worship) with Him, nor would our fathers, and we would not
have forbidden any thing. ")>
Allah said in another Ayah,
Ju e m
AAnd they said : "If it had been the will of the Most Gracious
(Allah), we should not have worshipped them (false deities)")
[ 43 : 20 ],
Similar is mentioned in Surat An-Nahl. Allah said next,
o; C'jS' JmL^)
ALikewise belied those who were before them,)
for by using and relying on this understanding, the misguided
ones before them were led astray. This notion is false and
ungrounded, for had it been true, Allah would not have
harmed them, destroyed them, aided His honorable
Messengers over them, and made them taste His painful
punishment.
Af* Ji ji
A Say : " Have you any knowledge...") that Allah is pleased with
you and with your ways,
XU
Athat you can produce before us.) and make it plain, apparent
and clear for us. However,
Surah 6. Al-An'dm (147 - 150) ( Part-8 )
505
" 7 ^
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iVerily, you only folloio the Zann} doubts and wishful thinking,
Vi
iand you do nothing but lie ^ about Allah in the false claims
that you utter. Allah said next,
ivt* Jwr' |
it* $ iijiji iii-i
4Sni/ : "With Allah is the perfect proof and argument; had He
so willed,' He would indeed have guided you all."}
Allah said to His Prophet jg
iSay} O Muhammad, to them,
i&£i\ i*£U
i“With Allah is the perfect proof and argument..."} the perfect
wisdom and unequivocal proof to guide whom He wills and
misguide whom He wills.
55. yi}
ihad He so willed, He would indeed have guided you all.}
All of this happens accordng to His decree. His will, and His
choice. So in this way, He is pleased with the believers, and
angry with the disbelievers. Allah said in other Ayat,
«*>' its ’fj}
iAnd had Allah willed, He could have gathered them together
(all) on true guidance,} [6:35] and
4u?& 4 £ '<& '45 55. jb>
iAnd had your Lord willed, those on earth would have
believed, all of them together.} [10:99] and,
lily (jA V] ijw'ofitii V_> »J A-'J iil jl Jii <itj 5i
<$4*3 ilJt ^ 3*V ic; ^2-
1 / your Lord had so willed. He could surely have made
mankind one Ummah, but they will not cease to disagree.
506
Tafstr Ibn Kathir
Except him on whom your Lord has bestowed His mercy and
for that did He create them. And the Word of your Lord has
been fulfilled : ", Surely , l shall fill Hell with Jinns and men all
together.") [ 11:118-119]
Ad-Dahhfik said, “No one has an excuse if he disobeys Allah.
Surely, Allah has the perfect proof established against His
servants.” Allah said,
P &
4 Bring forward your witnesses ,) produce your witnesses,
iwho can testify that Allah has forbidden this.)
which you have forbidden and lied and invented about Allah
in this regard,
iThen if they testify, do not testify with them.)
because in this case, their testimony is false and untrue,
->-#/ ijitj vSi*svL cZ/M y5 4j)
iAnd do not follow the vain desires of those who belie Our
Aydt, and such as believe not in the Hereafter, and they hold
others as equal with their Lord.)
by associating others with Allah in worship and treating them
as equals to Him.
~'- ~i &&& ‘ft 'Jp 5 ^1 < ^= * 4* |ife=4j
sQ £ 'tj ^=oj / Si rjlii >/j
.ij fXlij ijLi vj ,^34 Ih^j
4^5^
4252 . Say : "Come, I will recite what your Lord has prohibited
you from : Join not anything in worship with Him ; be kind and
dutiful to your parents; kill not your children because of
poverty - We provide sustenance for you and for them. Come
not near to Al-Fawdhish (immoral sins) whether committed
507
Surah 6. Al-An'dm (151) ( Part-8 )
openly or secretly; and kill not anyone whom Allah has
forbidden, except for a just cause. This He has commanded you
that you may understand."}
Ten Commandments
Dawud Al-Awdy narrated that, Ash-Sha‘bi said that,
‘Alqamah said that Ibn Mas'Gd said, “Whoever wishes to read
the will and testament of the Messenger of Allah jgj on which
he placed his seal, let him read these Ayat,
pi $ c & wa
iSay : "Come, I will recite what your Lord has prohibited you
from: join not anything in worship with Him..."}
until,
-fU*}
4... so that you may have Taqwa} [6: 153]. "I 11
In his Mustadrak, Al-Hakim recorded that Ibn ‘Abbas said,
“In Surah Al-An‘am (6], there are clear Ay&t, and they are the
Mother of the Book (the Qur’an).” He then recited,
4Say : "Come, I will recite what your Lord has prohibited you
from..."}
Al-Hakim said, “Its chain is Sahih, and they did not record
it.’* 2 '
In his Mustadrak Al-Hakim also recorded that “Ubadah bin
As-Samit said, “The Messenger of Allah ^ said,
*Who among you will give me his pledge to do three things ?»
He then recited the Ayah,
c & ijSKS $}
4Say : "Come, I will recite what your Lord has prohibited you
from..."}
Tuhfat Al-Ahwadhi 8 :446
121 Al-HSkim 2:317
508
Tafcir Ibn Kathir
until the end of the Ayat. He then said,
cJl? U;oJl <3il *Sj iti £3. Jaj jil (JU oyj-ti ^yj
lip £li ijjj 4jjp ^ Lt jl <J)1 ^1 o ^*11 oy-’Sl yi-1 ya j , O yp
«W/ioeyer fulfills (this pledge), then his reward will be with
Allah, but whoever fell into shortcomings and Allah punishes
him for it in this life, then that will be his recompense.
Wlwever Allah delays (Ids reckoning) until the Hereafter, then
his matter is with Allah. If He wills, He will punish him, and
if He wills, He will forgive
Al-Hakim said, “Its chain is Sahih and they did not record
it.”* 1 ! ' ' ‘
As for the explanation of this Ayah, Allah said to His Prophet
and Messenger Muhammad jg: Say, O Muhammad, to those
idolators who worshipped other than Allah, forbade what Allah
provided them with and killed their children, following their
opinions and the lures of the devils,’
43 *^
4S«y^ to them
4Come} come here, come close
j£=4; '$£. c
41 will recite what your Lord has prohibited you from.}
meaning, I will inform you about what your Lord has
forbidden for you in truth, not guessing or wishful thinking.
Rather, it is revelation and an order from Him.
Shirk is Forbidden
4Join not anything in worship with Him;}
this Allah has ordained, for He said at the end of the Ayah,
-4 £&*}
111 Al-yakim 2:318
509
Surah 6. Al-An'am (151) ( Part-8 )
iThis He has commanded you that you may understand .$
In the the Two Sahihs, it is recorded that Abu Dharr said
that the Messenger of Allah said,
OJj i b .i ^jA 1* . .t «S]L N OjL* ^jA I
: JU op J>j jp >-3j^ jp ,Jj jp : Jli jp J'o jp
jp Pj-- jp jp : 0^ ?Pj— jp Jf 3 jp ‘Py* jp jp
0 Jibril came to me and conveyed the good news that, " Whoever
among your followers dies, worshipping none along with Allah,
will enter Paradise." I said, " Even if he stole or committed
illegal sexual intercourse?” He said, "Even if he stole or
committed illegal sexual intercourse." I said, " Even if he stole
or committed illegal sexual intercourse?" He said, "Even if he
stole or committed illegal sexual intercourse." I said, “Even if
he stole or committed illegal sexual intercourse?" He said,
" Even if he stole or committed illegal sexual intercourse or even
if drank alcohol."^ Some of the Musnad and Sunan
compilers recorded that Abu Dharr said that the
Messenger of Allah said,
<li^A jl5 U | _ J tp PlJ jAf-\ JJ Jtl»| ^jl yj>\ \j ■ yf^C iJjAlJ
yj>, hj£j U i'joHa ty'jii Pl^ ^jS/l jP '■Jt$ Xi
®PlJ o joi. jU-Pl jlip b\j\$2PA op 1
*Allah said, ‘O Son of Adam! As long as you supplicate to Me
and hope of Me, I will forgive whatever you committed, and it
will be easy for Me to do that. And even if you brought the
earth's fill of sins to Me, I will bring forth its fill of forgiveness,
as long as you do not associate anything or anyone in worship
with Me. And even if you err and your errors accumulate until
they reach the boundaries of the sky and you then ask Me for
forgiveness, I will forgive you.'d 2 *
This subject is also mentioned in the Qur’an, for Allah said,
I 1 * Al-Bukhfiri no. 1237 and Muslim: 94
Ahmad 5 : 172 and Tuhfat Al-Ahwadhi from Anas 9 :524
510
Tafsir Ibn Kathir
<Sj.’i £»J C jifc J 'i & !>j^
iVerily, Allah forgives not (the sin of) setting up partners (in
worship) with Him, but He forgives whom He zoills, sins other
than that ft [4:116]
Muslim recorded a Hadith in the Sahih that reads,
4.1 h i oU -ft
« Whoever dies associating none with Allah will enter
Paradise
There are many Ayat and Hadiths on this subject.
The Order for Kindness to Parents
Allah said next,
ibe kind and dutiful to your parents ft
meaning, Allah has commanded and ordered you to be kind to
your parents. Allah said in smother Ayah,
% S£s $ & tgft
iAnd your Lord has decreed that you worship none but Him .
And that you be dutiful to your parents ft [17:23]
Allah often mentions obeying Him and being dutiful to
parents together. Allah said,
3i 2 Si d i%us ^
iGive thanks to Me and to your parents. Unto Me is the final
destination. But if they (both) strive with you to make you join
in worship with Me others that of which you have no
knowledge, then obey them not; but behave with them in this
world kindly, and follow the path of him who turns to Me in
repentance and in obedience. Then to Me will be your return,
and I shall tell you what you used to do ft [31:14-15]
IM
Muslim 1 :94
511
Surah 6. Al-An'dm (151) ( Part-8 )
Therefore, Allah ordered children to be dutiful and kind to
their parents, even if they were idolaters. Allah also said,
Si' iu W «> H X.HX-l tji ( 3-* i t ^
4 And (remember) when We took a covenant from the Children
of Israel, (saying) : Worship none but Allah and be dutiful and
kind to parents.} [ 2 : 83 ]
There are several Ayat on this subject. It is recorded in the
Two Sahihs that Ibn Mas’ud said, “I asked Allah’s Messenger
about which deed is the best. He said,
* 1 i'hZaiU
*The prayer, when it is performed on time.*
I said, Then?’ He said,
« Being dutiful to parents .»
I asked, Then?’ He said,
4 ji 1 Jt
« Jihad in Allah’s cause.*
Ibn Mas’ud said, “The Messenger of Allah jg said these words
to me, and had I asked him for more, he would have said
more.”* 11
Killing Children is Forbidden
Allah said,
& 9^*1 o ; ^ j }
4K.Ul not your children because of poverty, We shall provide
sustenance for you and for them.}
After Allah commanded kindness to parents and grandparents,
He next ordered kindness to children and grandchildren. Allah
said,
oj v)sL -tj}
4kill not your children because of poverty,}
^ Fath Al-Bari 2:12 and Muslim 1 :89
512
Tafstr Ibn Kathir
because the idolaters used to kill their children, obeying the
lures of the devils. They used to bury their daughters alive for
fear of shame, and sometimes kill their sons for fear of
poverty. It is recorded in the Two Sahihs that ‘Abdullah bin
Mas'ud said, “I asked the Messenger of Allah “Which sin is
the biggest?’ He said,
jAj IX 4A) jl®
“To call a rival for Allah, while He Alone created youj
I said, Then what?’ He said,
jf 4— X > - iljljj jl®
“To kill your son for fear that he might share your food
I said, Then what?’ He said,
'1X>- of®
“To commit adultery with your neighbor's wifoj
Then the Messenger of Allah sg recited the Ayah,
ill pj*. jll V
iAnd those who invoke not any other god along with Allah,
nor kill such person as Allah has forbidden, except for just
cause, nor commit illegal sexual intercourse [25:68], ” fl *
Allah’s statement,
l
^ Because of Irnlaq} refers to poverty, according to Ibn ‘Abbas,
Qatadah, As-Suddi and others.* 2 ’ The Ayah means, do not kill
your children because you are poor. Allah said in Surat Al-Isra’,
^ $2
iAnd do not kill your children for fear from Imlaq [17:31],
that is, do not kill your children for fear that you might
become poor in the future. This is why Allah said,
**’ Path Al-Bari 8 :350 and Muslim 1 :98
121 At-Tabari 12:217
Siirah 6. Al-An'dm (151) ( Part-8 )
513
4We shall provide sustenance for them and for you } [17:31],
thus mentioning the provision of the children first, meaning,
do not fear poverty because of feeding your children. Certainly,
their provision is provided by Allah. Allah said,
jpir >f.
4 We provide sustenance for you and for them,}
thus starting with parents, because this is the appropriate
subject here and Allah knows. Allah said next,
iCome not near Al-Fawahish (immoral sins) whether committed
openly or secretly }
Allah said in a similar Ayah,
C A A 2 c 34$ % £ fr
i c $ $ i y# & tioi j>; i
iSay : "(But) the things that my Lord has indeed forbidden are
Al-Fawahish (immoral sins) whether committed openly or
secretly, sins (of all kinds), unrighteous oppression, joining
partners (in worship) with Allah for which He has given no
authority, and saying things about Allah of which you have no
knowledge.”} [7:33]
We also explained this meaning in the explanation of the
Ayah,
i/Aj}
}Leave sin, open and secret} [6:120].
The Two Sahihs recorded that Ibn Mas'ud said that the
Messenger of Allah said,
^4* fir* ^ \'A~ ^4* dre b*
“None is more jealous than Allah. Tins is why He has
forbidden the immoral sins committed openly or secretly .n 1 ' 1
m
Fath Al-Bari 8 :146 and Muslim 4 :21 14
514
Tafsir Ibit Kathir
‘Abdul-Malik bin TJmayr said that Warrad narrated that Al-
Mughlrah said that Sa‘d bin TJbadah said, “If I see a man with
my wife (committing adultery), I will kill him with the sword."
When the matter came to the Messenger of Allah jg, he said,
dlli b*- bi ^ iJy bi
‘b ^ Q ^ (y-
“Do you wonder at Sa'd's jealousy? By Allah, l am more
jealous than Sa'd, and Allah is more jealous than l. This is why
He has forbidden the immoral sins committed openly and in
secret. »
This Hadith is in the Two Sa/nhs". 11 '
The Prohibition of Unjustified Killing
Allah said,
4^)1 V) 'll)' ff-
4 And kill not anyone whom Allah has forbidden, except for a
just cause (according to Islamic law).}
This part of the Ayah emphasizes this prohibition in specific,
although it is included in the immoral sins committed openly
and in secret. In the Two Sahihs, it is recorded that Ibn
Mas*ud said that the Messenger of Allah 5 g said,
"Jj t4il J yLj j ill Vj «J) N ji (4—* ; S (°
jjllaJl OjJ iljtllj 1 ^— iJt l ^1^)1 v» ~ lll !
“77/e blood of a Muslim perscnt who testifies that there is no
deity ivorthy of worship except Allah and that I am the
Messenger of Allah is prohibited, except for three offenses : a
married person who commits illegal sexual intercourse, life for
life, and whoever reverts from the religion and abandons the
jama' ah (the community offaithfiil believers).^
There is a prohibition, a warning and a threat against killing
the Mu'ahid, i.e., non-Muslims who have a treaty of peace
with Muslims. Al-Bukhari recorded that ‘Abdullah bin ‘Amr
said that the Prophet jg said,
111 Fath Al-Bari 13:411 and Muslim 2:1136
^ Fath Al-Bari 12 :209 and Muslim 3 : 1302
Surah 6. Al-An'am (151) ( Part-8 )
515
1
J
ussmi mm
t- ■*" ^ ^ _
^ '-i ^ -ft’ »> ■•:. '*?" • >
.X-£jo j ' J oL^=>j! j >jus > _> L$-«-- j
(u?) ^L>i£ j* ** (iSCLCaj ijijl 4iit
~" t >1 £•£'•" s > ' i *1
pi^Xfu -u^ j ^ j ^(^** JpO y^-*2** j
^tS3jU? 0 &&&
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4^J ' 6£#SI $ ' >i ^3' $
*»«'j £>- ^ '3*Ui Jm ji»
“Whoever killed a person
having a treaty of protec-
tion with Muslims, shall
not smell the scent of
Paradise, though its
scent is perceived from a
distance of forty
years, s’ 1 1
Abu Hurayrah
narrated that the
Prophet jg said,
jii & 2 il*u: j=i ^
*6 ; .1 • f •£? , >* is--
4*Jb j^L>- 1 Jui* *J OJj
i&Jl lA5»3 ■& ijjil
?3rr* ji 4^-J jp
oAr-
a Whoever killed a
person having a
treaty of protection with the Muslitns, and who enjoys the guarantee
of Allah and His Messenger, he will have spoiled the guarantee of
Allah [for him]. He shall not smell the scent of Paradise though its
smell is perceived from a distance of seventy years.*
Ibn Majah and At-Tirmidhi recorded this Hadith, and At-
Tirmidhi said, “ Hasan SahOi.” I 2 * Allah’s statement,
4o&i .* fcZv
wSS &■
tfc oj43>j 4itc-4V*j vjibl
i jwj Oj»J— a>
drf tfijj jp
(.UU
4 T7n‘s He has commanded you that you may understand >
means, this is what He has commanded you that you may
comprehend His commandments and prohibitions.
111 FathAl-Bari 12:370
' 2 * Tuhfat Al-Ahwadhi 4 :658 and Ibn Majah 2 :896
516
Tafsir Ibti Kathir
oljuJ'j ijjjlj jiit ^ ^ |>-»3 JC Yj^
<if j li olfes j!j IjIacS jili lj[j V+a-Ij VJ^ L. ai LiKj 'll ^ IjlC
4^«£»i&S «i» ^I*J
4152. "And come not near to the orphan's property, except to
improve it, until he (or she) attains the age of full strength; and
give full measure and full weight with justice ." - We burden
not any person, but that which he can bear - "And whenever
you speak, say the truth even if a near relative is concerned,
and fulfill the covenant of Allah. This He commands you, that
you may remember."}
The Prohibition of Consuming the Orphan’s Property
Ata’ bin As-Sa’ib said that Said bin Jubayr said that Ibn
Abbas said, “When Allah revealed,
4 And come not near to the orphan's property, except to
improve it.} and,
4ult 1 $ 6^
iVerily, those who unjustly eat up the property of orphans. }
those who were guardians of orphans separated their food
from the orphans’ food and their drink from their drink. When
any of that food or drink remained, they used to keep it for
the orphan until he or she ate it or it spoiled. This became
difficult for the companions and they talked about it to the
Messenger of Allah sg, and Allah sent down the Ayah,
4 And they ask you about orphans. Say: “ The best thing is to
work honestly in their property, and if you mix your affairs
with theirs, then they are your brothers."} [2:220]
Thereafter, they mixed their food and drink with food and
drink of the orphans.” Abu Dawud collected this statement. 111
Allah’s statement,
111 Abu Dawud 3 :291
Surah 6. Al-An'dm (152) (Part-8)
517
% &}
iuntil he (or she) attains the age of full strength;},
refers to reaching the age of adolescence, according to Ash-
Sha*bi, Malik and several others among the Salaf. 11 '
The Command to Give Full Measure and Full Weight
with Justice
Allah’s statement,
iand give full measure and full weight with justice .}
is a command to establish justice while giving and taking.
Allah has also warned against abandoning this commandment,
when He said,
j' (v*yo ;
yjJ O-U'
);'o&4 's tfSf 4
Q& OyyCi ^ Jip jl
$j}
& Vi
4>Woe to Al-Mutaffifin . Those who, when they have to receive
by measure from men, demand fill measure. And when they
have to give by measure or weight to (other) men, give less
than due. Do they not think that they will be resurrected (for
reckoning). On a Great Day? Tlte Day when (all) mankind will
stand before the Lord of all that exists ?} [83:1-6].
Allah destroyed an entire nation that was accustomed to
giving less in weights and measures. 121
Allah said next,
Vi
4We burden not any person, but that which he can bear.}
that is, whoever strives while pursuing his rights and giving
other peoples’ full rights, then there is no sin on him if he
commits an honest mistake after trying his best and striving
to do what is right.
111 At-Tabari 12:223
121 That is, the nation of Prophet Shu‘ayb, see Surat Al-A‘raf 7:85-92.
518
Tafsir Ibn Kathtr
The Order for Just Testimony
Allah said;
i£> 6 S&. jlj ^ii
whenever you give your word, say the truth even if a
near relative is concerned .}
This is similar to His statement,
40 you who believe! Stand out firmly Jbr Allah as just
witnesses.} [5:8]
And there is a similar Ayah in Surat An-Nisa’. So Allah
commands justice in action and statement, with both near
relatives and distant relatives. Indeed, Allah orders justice for
everyone at all times and in all situations.
Fulfilling the Covenant of Allah is an Obligation
Allah said next,
jif J~i^>j}
iand fulfill the Covenant of Allah.}
Ibn Jarir commented, “Allah commands: Fulfill Allah’s
commandments that He has ordered you. You will do so when
you obey Him in what He commanded, refrain from what He
prohibited and abide by His Book and the Sunnah of His
Messenger $£|. This constitutes fulfilling the covenant of Allah,
4... This He commands you, that you may remember.}
Allah says here, that this is what He has ordered and
commanded, and He stressed its importance for you,
4... that you may remember.}, that you may be advised and thus
refrain from what you used to do before this.” 1 11
m
At-Tabari 12:225
Surah 6. Al-An'dm (153) ( Part-8 )
519
iji-iU 4 lj£ o1j^>
4."‘.0>ii3 (v^==*^ «W>J
4153. "And verily, this is My straight path, so fallozv it, and
follow not (other) paths, far they will separate you away from
His path. This He has ordained far you that you may have
Taqwd
The Command to Follow Allah’s Straight Path and to
Avoid All Other Paths
‘Ali bin Abi Talhah reported that Ibn ‘Abbas commented on
Allah’s statements,
ft ^ ^ ^
iAnd fallow not (other) paths, far they will separate you away
from His path.}, and,
4*j, iji/W "ij cti J' If)} ify
4 (Saying) that you should establish religion and make no
divisions in it.} [42:13],
and similar Ayat in the Qur’an, “Allah commanded the
believers to adhere to the Jamd'ah and forbade them from
causing divisions and disputes. He informed them that those
before them were destroyed because of divisions and disputes
in the religion of Allah.” 1 11 Similar was said by Mujahid and
several others. 121
Imam Ahmad bin Hanbal recorded that ‘Abdullah bin Mas'ud
said, “The Messenger of Allah jg drew a line with his hand (in
the sand) and said,
«U-£Ll3 «iil J~c» IJui
“ This is Allah's path, leading straight .»
He then drew lines to the right and left of that line and said,
j Ua^ Nl jJ— ^ 14 -; ‘J Jjjl ;4* s
“These are the other paths, on each path there is a devil who
111 At-Tabari 12:229
121 At-Tabari 12 :229
520
Tafsir Ibn Kathir
calls to it . »
He then recited,
*Ar : 'i l.« . ' ■* J:>? Oii
iAnd verily, this is My straight path, so follow it, and follow
not (other) paths, for they will separate you away from His
path.)[6:l53Y* 1]
Al-Hakim also recorded this HacLlth and said; “Its chain is
Sahih, but they did not record it.” 12 *
Imam Ahmad and ‘Abd bin Humayd recorded (and this is
the wording of Ahmad) that Jabir said; “We were sitting with
the Prophet jg when he drew a line in front of him and said,
«<3)l J—C. Ijui»
'‘This is Allah's path.o
He also drew two lines to its right and two lines to its left
and said,
•Olklll .0
iThese are the paths of Shay tan . »
He then placed his hand on the middle path and recited this
Ayah ;
J&i ^ !A£ ij ijjfc CoLli %)>
iAnd verily, this is My straight path, so follow it, and follow
not (other) paths, for they will separate you away from His
path. This He has ordained for you that you may have
Taqwd.} 131
Imam Ahmad, Ibn Majah, in the Book of the Sunnah in his
Sunan, and Al-Bazzar collected this Hadith J 4 ' Ibn Jarir
recorded that a man asked Ibn Mas^d, “What is As-Sirat Al-
Mustaqim (the straight path)?” Ibn Mas'ud replied,
1,1 Ahmad 1 :465
121 Al-Hakim 2:318
Ahmad 3:397 and ‘Abd bin Humayd no. 345
* 4 * Ibn Majah : 1 1
521
Surah 6. Al-An'dm (153) (Part-8)
“Muhammad gg left us at its lower end and its other end is in
Paradise. To the right of this Path are other paths, and to the
left of it are other paths, and there are men (on these paths)
calling those who pass by them. Whoever goes on the other
paths will end up in the Fire. Whoever takes the Straight Path,
will end up in Paradise.” Ibn Mas'ud then recited the Ayah ;
ili
iAnd verily, this is My straight path, so follow it, and follow
not (other) paths, for they will separate you away from His
path.y ' m
Imam Ahmad recorded that, An-Nawwas bin Sam ‘an said
that the Messenger of Allah gg said.
p j2ai\ Ifoj i ')& <1)1 <1/^#
1^X1* Ij : fA* j > — 't^Sf I
jljl jf-Oj £)ij 'Ij , ' .. , ,, 1 1 IjJLsJ-jl
Alia jj kiliU JilJ )ja £&£ dl
^\j]\ JlJij <1)1 w'I^j'V tj <1)1 jjJL>- 1? Ij tiUi
(ir! ‘<#1 j-'j
»A//oh /»as giaen a parable of the straight path, and on tire two
sides of this path, there are two walls containing door ways.
On these door ways, there are curtains that are lowered down .
on the gate of this path there is a caller heralding, 'O people!
come and enter the straight path all together and do not divide.'
There is also another caller that heralds from above the path,
who says when a person wants to remove the curtain on any of
these doors, 'Woe to you! Do not open this door, for if you
open it, you will enter it. The (straight) path is Islam, the two
walls are Allah's set limits, the open doors lead to Allah's
prohibitions, the caller on the gate of the path is Allah's Book
(the Qur'an), while the caller from above the path is Allah's
admonition in the heart of every Muslim. »* 2 I
111 At-Tabari 12:230
[21 Ahmad 4: 182
522
Tafsir Ibn Kathir
At-Tirmidhi and An-Nasal also recorded this Hadith, and At-
Tirmidhi said, “ Hasan Gharib
Allah’s statement,
4so follow it, and follow not (other) paths...}
describes Allah’s path in the singular sense, because truth is
one. Allah describes the other paths in the plural, because
they are many and are divided. Allah said in another Ayah,
iAlldh is the Wall (Protector or Guardian) of those who believe.
He brings them out from darknesses into light. But as for those
who disbelieve, their supporters are Tdghut (false deities), they
bring them out from light into darknesses. Those are the
dwellers of the Fire, and they will abide therein forever.}
[2:257)
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4154. Then, We gave Musa the Book [ the Tawrah], complete
for that which is best, and explaining all things in detail and a
guidance and a mercy that they might believe in the meeting
with their Lord.}
4155. And this is a blessed Book (the Qur'an) which We have
sent down, so follow it and have Taqwd, so that you may
receive mercy.}
Praising the Tawrah and the Qur’an
After Allah described the Qur’an by saying,
4‘y^i ; «■ - i 'ii o*j}
4And verily, this is My straight path, so follow it...}
He then praised the Tawrah and its Messenger,
[il
Tuhfat Al-Ahwadhi 8:152 and An-Nasal
Sarah 6. Al-An'dm (154 - 155) ( Part-8 )
523
iThen, We gave Musa the Book...}
Allah often mentions the Qur’an and the Tawrah together.
Allah said,
W-3 liUj 2 yyt u*j}
iAnd before this was the Scripture of Musa as a guide and a
mercy. And this is a confirming Book in the Arabic language .}
[46:12].
Allah said in the beginning of this Surah,
Cj> Cry -A & Sf &
iU
iSay : "Who then sent down the Book which Musa brought, a
light and a guidance to mankind which you have made into
paper sheets, disclosing (some of it) and concealing (much)?' 1 }
(6:91), and
iXC
iAnd this is a blessed Book which we have sent down...} [6:92]
Allah said about the idolaters,
iBut when the truth has come to them from Us, they say:
"Why is he not given the like of what was given to Musa?”}
[28:48]. Allah replied.
IjSli) iri 'L 1^6 Jj j* lyy ^ iL j jJ$}
i"Did they not disbelieve in that which was given to Musa of
old?" They say: " Two kinds of magic [the Tawrah and the
Qur'an], each helping the other!" And they say : "Verily, in
both we are disbelievers."} [28:48]
Allah said about the Jinns that they said,
Zf 4 t: Ui lyy jju [y Jjil
i"0 our people! Verily, we have heard a Book sent down after
Miisa, confirming what came before it, it guides to the truth."}
[46:30]
524
Tafsir Ibn Kathir
Allah’s statement,
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4... complete for that which is best, and explaining all things in
detail..."}
means; *We made the Book that We revealed to Musa, a
complete and comprehensive Book, sufficient for what he
needs to complete his Law.’ Similarly, Allah said in another
Ayah,
4}lr- Cs, g)jj Vi 4 /I
4And We wrote for him on the Tablets the lesson to be drawn
from all things.} (7:145]
Allah’s statement,
&
4fbr that which is best,} means: ‘as a reward for his doing right
and obeying Our commands and orders.’ Allah said in other
Ayat,
i&tof % to
4Is there any reward for good other than what is best?>[55:60],
4\X\ o-UU &■ C 4» jc &&
4And (remember) when the Lord of Ibrahim tried him with
(certain) commands, which he fulfilled. He (Allah) said (to
him), "Verily, I am going to make you an Imam for
mankind."} [2:124] and,
iiA- 3 &
r. i*tr
4 And We made from among them (Children of Israel), leaders,
giving guidance under Our command, when they were patient
and believed with certainty in Our Ayat.} (32:24]
Allah said;
4and explaining all things in detail and a guidance and a
mercy}
praising the Book that Allah sent down to Mtisa, while,
Surah 6. Al-An'dm (156 - 157) ( Part-8 )
525
pj \pj ipl
4... that they might believe in the meeting with their Lord. And
this is a blessed Book (the Qur’an) which We have sent down,
so follow it and have Taqwa so that you may receive mercy .4
This calls to following the Qur’an. Allah encourages His
servants to follow His Book (the Qur’an) and orders them to
understand it, adhere to it and call to it. He also describes it
as being blessed, for those who follow and implement it in this
life and the Hereafter, because it is the Firm Rope of Allah.
ft P 111
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4156. Lest you should say: "The Book was sent down only to
two sects before us, and for our part, we were in fact unaware
of what they studied."}
4157. Or lest you should say: "If only the Book had been sent
down to us, we would surely have been better guided than
they." So now has come unto you a clear proof from your Lord,
and a guidance and a mercy. Who then does more wrong than
one who rejects the Ayat of Allah and Sadafa away therefrom?
We shall requite those who turn away from Our Ayat with an
evil torment, because of their turning away.}
The Qur’an is Allah’s Proof Against His Creation
Ibn Jarir commented on the Ayah, “The Ayah means, this is
a Book that We sent down, so that you do not say,
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4"The Book was sent down only to two sects before us."}
This way, you will have no excuse. Allah said in another Ayah,
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527
Surah 6. Al-An'dm (157 - 158) (Part-8)
a guidance and a
mercy. $
Allah says, there
has come to you from
All&h a Glorious
Qur'an revealed to
Muhammad jgg, the
Arab Prophet. In it is
the explanation of the
lawful and unlawful
matters, guidance for
the hearts and mercy
from Allah to His
servants who follow
and implement it.
Allah said;
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iWho then does more
wrong than one who re-
jects the Ayat of Allah
and Sadafa away
therefrom ?}
This refers to the
one who neither benefited from what the Messenger jg
brought, nor followed what he was sent with by abandoning all
other ways. Rather, he Sadafa from following the Ayat of Allah,
meaning, he discouraged and hindered people from following it.
This is the explanation of As-Suddi for Sadafa, while Ibn
‘Abbas, Muj&hid and Qatadah said that Sadafa means, he
turned away from it.
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il58. Do they then wait for anything other than that the angels
should come to them, or that your Lord should come, or that
528
Tafsir Ibn Kathir
some of the Signs of your Lord should come! The day that some
of the signs of your Lord do come, no good will it do to a
person to believe then, if he believed not before, nor earned good
with his faith. Say: "Wait you! We (too) are waiting."}
The Disbelievers Await the Commencement of the
Hereafter, or Some of its Portents
Allah sternly threatens the disbelievers, those who defy His
Messengers, deny His Ayat and hinder from His path,
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should come to them, or that your Lord (Allah) should come...}
on the Day of Resurrection,
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4or that some of the signs of your Lord should come! The day
that some of the signs of your Lord do come no good will it do
to a person to believe then.}
Before the commencement of the Day of Resurrection, there
will come signs and portents of the Last Hour that will be
witnessed by the people living at that time. In a section
explaining this Ayah, Al-Bukhari recorded that Abu Hurayrah
said that the Messenger of Allah jg said,
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tiThe Last Hour will not commence until the sun rises from the
west. When the people witness that, they will all believe. This
is when .
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4no good will it do to a person to believe then, if he believed
not before.}^
Ibn Jarir recorded that Abu Hurayrah said that the
Messenger of Allah said,
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Surah 6. Al-An'dm (158) ( Part-8 )
529
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'‘Three, if they appear, then a soul will not benefit from its
faith, if it had not believed before or earned good in its faith :
when the sun rises from the ivest, Ad-Dajjdl and the Beast of
the earth. » (11
Ahmad also recorded this Hadith, and in his narration, the
Prophet jg mentioned the Smoke.* 2 *
Imam Ahmad recorded that ‘Amr bin Jarir said, “Three
Muslim men sat with Marwan in Al-Madlnah and they heard
him talking about the signs (of the Last Hour). He said that
the first sign will be the appearance of Ad-Dajjal. So these
men went to ‘Abdullah bin ‘Amr and told him what they heard
from Marwan about the signs. Ibn ‘Amr said, Marwan said
nothing. I remember that I heard the Messenger of Allah sg
saying,
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«The first of the signs to appear are the sun rising from the
west and the Beast that appears in the early morning.
Whichever comes before the other, then the second sign will
appear soon after jf."»* 3 *
Then ‘Abdullah said - and he used to read the Scriptures -
“And I think the first of them is the sun rising from the west.
That is because when it sets it comes under the Throne,
prostrates and seeks permission to return.
So it is permitted to return until Allah wants it to rise from
the west. So it does as it normally would, it comes beneath
the Throne, it prostrates and seeks permission to return. But
it will get no response. Then it will seek permission to return
(again], but it will get no response, until what Allah wills of
the night to pass goes by, and it realizes that if it is permitted
to return it would not [be able to] reach the east.
It says; *My Lord! The east is so far, what good would I be to
[I * At-Tabari 12:265
* 2 * Ahmad 2 :445
131 Ahmad 2:201
Surah 6. Al-An'am ( 159 1 ( Part-8]
531
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4Do they then await (anything) other than the Hour, that it
should come upon them suddenly? But some of its portents have
already come; and when it is upon them, how can they benefit
then by their reminder ?} [47:18],
and,
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4 So a?/ien they saw Our punishment, they said : "We believe in
Allah alone and reject (all) that we used to associate with Him
as partners." Then their faith could not avail them when they
saw Our punishment .} [40:84-85]
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4159. Verily, those who divide their religion and break up into
sects, you have no concern with them in the least. Their affair
is only with Allah, Who then will tell them what they used to
do.}
Criticizing Division in the Religion
Mujahid, Qatadah, Ad-Dahhak and As-Suddi said that this
Ayah was revealed about the Jews and Christians. 1 11 Al-‘Awfi
said that Ibn ‘Abbas commented,
X pfi}
4Verily, those who divide their religion and break up into
sects...}
“Before Muhammad ;g$ was sent, the Jews and Christians
disputed and divided into sects. When Muhammad ^ was sent,
Allah revealed to him,
4Verily, those who divide their religion and break up into sects,
111 At-Tabari 12:269-270
532
Tafsir Ibn Kathfr
you have no concern with them in the least. ) 1 ^
It is apparent that this Ayah refers to all those who defy the
religion of Allah, or revert from it. Allah sent His Messenger fg|
with guidance and the religion of truth so that He makes it
victorious and dominant above all religions. His Law is one and
does not contain any contradiction or incongruity. Therefore,
those who dispute in the religion,
4... and break up into sects,)
religious sects, just like those who follow the various sects,
desires and misguidance - then Allah has purified His
Messenger jg from their ways. In a similar Ayah, Allah said,
4^1 Cs*j £ putf Jt (^3
4He (Allah) has ordained for you the same religion which He
ordained for Null, and that which We have revealed to
you. )[42:13]
A Hadith reads,
“We, the Prophets, are half brothers but have one religion.
This, indeed, is the straight path which the Messengers have
brought and which commands worshipping Allah alone
without partners and adhering to the Law of the last
Messenger jg whom Allah sent. All other paths are types of
misguidance, ignorance, sheer opinion and desires; and as
such, the Messengers are free from them. Allah said here,
4 pri *^1)
4You have no concern with them in the least...) [6:159].
Allah’s statement,
4&Z IX t
iTheir affair is only with Allah, W ho then will tell them what
they used to do.)
111 At-Tabari 12:269
,21 Fath Al-Bari 6 :550
533
Surah 6. Al-An'dm (160) ( Part-8 )
is similar to His statement,
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iVerily, those who believe, and those who are Jews, and the
Sabians, and the Christians, and the Majus, and those who
worship others besides Allah; truly, Allah will judge between
them on the Day of Resurrection [22:17]
Allah then mentioned His kindness in His decisions and His
justice on the Day of Resurrection, when He said.
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il60. Whoever brings a good deed shall have ten times the like
thereof to his credit, and whoever brings an evil deed sluill have
only the recompense of the like thereof, and they will not be
wronged
The Good Deed is Multiplied Tenfold, While the Sin is
Recompensed with the Same
This Ayah explains the general Ayah ;
^Whoever comes with good, then he will receive better than
that >[28:84]
There are several Hadiths that are in agreement with the
apparent wording of this honorable Ayah. Imam Ahmad bin
Hanbal recorded that Ibn ‘Abbas said that the Messenger of
Allah jg said about his Lord,
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11 Your Lord is Most Merciful. Whoever intends to perfortn a
good deed and does not do it, it will be written for him as a
good deed. If he performs it, it will be written for him as ten
Surah 6. Al-An'am (160) ( Part-8 )
535
reward. The reason being that, this person did not intend to
do good, nor commit evil. Some people abandon the sin
because they were unable to commit it or due to laziness, after
trying to commit it and seeking the means that help commit
it. This person is just like the person who commits the sin.
There is an authentic Hadith that states,
«j&i j j jjuiii iij»
*When two Muslims meet with their swords, then the killer
and the killed will be in the Fire.*
They said, “O Allah’s Messenger! We know about the killer,
so what about the killed?” He said,
jii iSa, ji- o\S iij»
«He was eager to kill his companion .j* 11
Al-Hafiz Abu Al-Qasim Af-Tabarani said that Abu Malik Al-
Ash’ari said that the Messenger of Allah jg said.
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• Friday (prayer) to the next Friday (preayer), plus three more
days, erase whatever was committed (of sins) between them.
This is because Allah says: Whoever brings a good deed shall
have ten times the like thereof to his credit*™
Abu Dharr narrated that the Messenger of Allah said,
«lis 'jijS 1 fLi aS 'js Ji f d i-% fU -ft*
•1 Whoever fasts three days every month, will have fasted all the
time.*
Ahmad, An-Nasal, and Ibn Majah recorded this Hadith, and
this is Ahmad’s wording. At-Tirmidhi also recorded it with this
addition;
^ dJUi -dJI Jpti»
•So Allah sent down affirmation of this statement in His Book,*
111 Al-Bukhari, nos. 31 , 6875 and 7083
* 2 ' At-Tabarani 3 :298
536
Tafsir Ibn Kathir
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iWhoever brings a good deed shall have ten times the like
thereof to his credit, $
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« Therefore , a day earns ten days .» At-Tirmidhi said; “This
Hadith is Hasan”.! 1 ' There are many other Hadiths and
statements on this subject, but what we mentioned should be
sufficient, Allah willing, and our trust is in Him.
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<162. Say; "Truly, my Lord has guided me to a straight path,
a right religion, the religion of Ibrahim, Hanifan (monotheism)
and he was not of the Mushrikin ."}
4162. Say: “ Verily , my Saldh, my sacrifice, my living, and
my dying are for Allah, the Lord of all that exists .”}
4163. "He has no partner. And of this I have been
commanded, and I am the first of the Muslims."}
Islam is the Straight Path
Allah commands His Prophet 5 g, the chief of the Messengers,
to convey the news of being guided to Allah’s straight path.
This path is neither wicked, nor deviant,
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4a right religion...} that is, established on firm grounds,
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4The religion of Ibrahim, Hanifan and he was not of the
Mushrikin .}
Allah said in similar Ayat,
40 * '0 o* Si o* — 0j}
Ahmad 5:146, Tuhfat Al-Ahwadhi 3:470, An-Nasal 4:218 and Ibn
Majah 1 :545
Surah 6. Al-An'dm (161 - 163 ) ( Part-8 )
537
iAtid who turns away from the religion of Ibrahim except him
who deludes himseip > [2:130], and,
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4And strive hard in Allah's cause as you ought to strive. He
has chosen you, and has not laid upon you in religion any
hardship: it is the religion of your father Ibrahim.} [22:78],
and,
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ty li-X*- JL—
i Verily, Ibrahim was an Ummah (or a nation), obedient to
Allah, a Hanif, and he was not one of the Mushrikin . (He was)
thankfUl for His (Allah's) favors. He (Allah) chose him (as an
intimate friend) and guided him to a straight path. And We
gave him good in this world, and in the Hereafter he shall be of
the righteous. Then, We have sent the revelation to you
(saying): "Follow the religion of Ibrahim, (he was a) Hanif,
and he was not of the Mushrikin ”} [16:120-123].
Ordering the Prophet sjg to follow the religion of Ibrahim, the
Hanifiyyah J* 1 does not mean that Prophet Ibrahim reached
more perfection in it than our Prophet jg. Rather, our Prophet
perfectly established the religion and it was completed for
him; and none before him reached this level of perfection. This
is why he is the Final Prophet, the chief of all the Children of
Adam who holds the station of praise and glory, the honor of
intercession on the Day of Resurrection. All creation (on that
Day) will seek him, even Ibrahim the friend of Allah, peace be
upon him [to request the beginning of Judgement].
Imam Ahmad recorded that Ibn ‘Abbas said, “The Messenger
of Allah was asked, ‘Which religion is the best with Allah, the
Exalted?’ He said,
m
See the Tafsir of Surat Al-Baqarah no . 1 24 .
538
Tafsir Ibn Kathir
*Al-Hanifiyyah As-Samhah (the easy monotheism)*'^
The Command for Sincerity in Worship
Allah said next,
il>l
iSay: " Verily , my Salah, my sacrifice, my living, and my
dying are for Allah, the Lord of the all that exists."}
Allah commands the Prophet sg to inform the idolaters who
worship other than Allah and sacrifice to something other than
Him, that he opposes them in all this, for his prayer is for
Allah, and his rituals are in His Name alone, without partners.
Allah said in a similar statement,
iTherejbre turn in prayer to your Lord and sacrifice.} |108:2],
meaning, make your prayer and sacrifice for Allah alone. As
for the idolaters, they used to worship the idols and sacrifice
to them, so Allah commanded the Prophet to defy them and
contradict their practices. Allah, the Exalted, commanded him
to dedicate his intention and heart to being sincere for Him
alone. Mujahid commented,
iVerily, my prayer and my Nusuk...}
refers to sacrificing during Hajj and ‘Umrah.
Islam Is the Religion of all Prophets
The Ayah,
Si %}
iand I am the first of the Muslims.}
means, from this Ummah, according to Qatadah. 121 This is a
sound meaning, because all Prophets before our Prophet jg
were calling to Islam,' which commands worshipping Allah alone
without partners. Allah said in another Ayah,
111 Ahmad 1 :236
121 At-Tabari 12:285
Surah 6. Al-An'dm (161 - 163) ( Part-8 )
539
ft vi
4 And We did not send any Messenger before you but We
revealed to him (saying) : "None has the right to be worshipped
but I, so worship Me."} [2 1:25)
Allah informed us that Nuh said to his people,
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4Bui i/yow turn away, then no reward have I asked of you, my
reward is only from Allah, and I have been commanded to be of
the Muslims .} [10:72]
Allah said,
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4And who turns away from the religion of Ibrahim except him
who deludes himself? Truly, We chose him in this world and
verily, in the Hereafter he will be among the righteous. When
his Lord said to him, "Submit (i.e. be a Muslim)!" He said, "1
have submitted myself (as a Muslim) to the Lord of the all that
exists." And this was enjoined by Ibrahim upon his sons and
by Ya'qub (saying), "O my sons! Allah has chosen for you the
(true) religion, then die not except as Muslitns. ”^(2: 130-132].
YQsuf, peace be upon liUtl) W«UVI|
A ^ 4 111 ^ .
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4My Lord! You have indeed bestowed on me of the sovereignty,
and taught me something of the interpretation of dreams - the
(Only) Creator of the heavens and the earth! You are my Wali
(Protector) in this world and in the Hereafter. Cause me to die
as a Muslim, and join me with the righteous .} [12:101]
MQsS said,
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Surah 6. Al-An'am (161 - 163 ) ( Part-8 )
541
alone without partners, even though the laws which are like
the different mothers in this parable, are different. Allah the
Most High knows best.
Imam Ahmad recorded that ‘Ali said that when the
Messenger of Allah jg used to start the prayer with Takbir
[saying, “Allahu Akbat i ’ (Allah is the Great)] he would then
supplicate,
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«/ have directed my face towards He Who has created the
heavens and earth, Hanifan and I am not among the
Mushriktn. Certainly, my prayer, sacrifice, living and dying
are all for Allah, Lord of the worlds .»
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“O Allah! You are the King, there is no deity worthy of
worship except You. You are my Lord and I am Your servant.
I have committed wrong against myself and admitted to my
error, so forgive me all my sins. Verily, You, only You forgive
the sins. (O Allah!) Direct me to the best conduct, for none
except You directs to the best conduct. Divert me from the
worst conduct, for only You divert from the worst conduct.
Glorified and Exalted You are. I seek Your forgiveness and
repent to You. n* 1 *
This Hadith, which was also recorded by Muslim in the
Sahib,* 21 continues and mentions the Prophet’s supplication in
his bowing, prostrating and final sitting positions.
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*** Ahmad 1 :102
121 Muslim 1 :534
543
Surah 6. Al-An'am (164) ( Part-8 )
iLord of the east and the west; none has the right to be
worshipped but He. So take Him a guardian.} (73:9)
There are similar Ayat on this subject.
Every Person Carries His Own Burden
Allah said.
4No person earns any (sin) except against himself (only), and
no bearer of burdens shall bear the burden of another.}
thus emphasizing Allah’s reckoning, decision and justice that
will occur on the Day of Resurrection. The souls will only be
recompensed for their deeds, good for good and evil for evil. No
person shall carry the burden of another person, a fact that
indicates Allah’s perfect justice. Allah said in other Ayat,
ii ; b
4And if one heavily laden calls another to (bear) his load,
nothing of it will be lifted even though he be near of kin.}
(35: 18],
and.
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iThen he will have no fear of injustice, nor of any curtailment
(of his reward).} (20:112)
Scholars of Tafsir commented, “No person will be wronged by
canying the evil deeds of another person, nor will his own
good deeds be curtailed or decreased.” Allah also said;
4 Every person is a pledge for what he has earned. Except those
on the Right.} (74:38-39),
meaning, every person will be tied to his evil deeds. But, for
those on the right - the believers - the blessing of their good
works will benefit their offspring and relatives, as well. Allah
said in Surat At-Tur,
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4And those who believe and whose offspring follow them in
544
Tafsir Ibn Katlrir
faith, to them shall We join their offspring, and We shall not
decrease the reward of their deeds in anything.} {52:2 1],
meaning, We shall elevate their offspring to their high grades
in Paradise, even though the deeds of the offspring were less
righteous, since they shared faith with them in its general
form. Allah says, We did not decrease the grades of these
righteous believers so that those (their offspring and relatives)
who have lesser grades, can share the same grades as them.
Rather Allah elevated the lesser believers to the grades of their
parents by the blessing of their parents’ good works, by His
favor and bounty. Allah said next (in Surat At-Tur),
lx £}
i^Every person is a pledge for that which he has earned .}
[52:21], meaning, of evil.
Allah’s statement here,
iThen unto your Lord is your return, so He will tell you that
wherein you have been differing.}
means, work you (disbelievers), and we will also work. Surely,
both you and us will be gathered to Allah and He will inform
us of our deeds and your deeds and the decision on what we
used to dispute about in the life of this world. Allah said in
other Ayat,
£2 2 % G: £2 » lU % && T52 && y
iSay: " You will not be asked about our sins, nor shall we be
asked of what you do." Say: "Our Lord will assemble us all
together, then He will judge between us with truth. And He is
the Just Judge, the All-Knower of the true state of affairs."}
[34:25-26].
4 ' V i 5 '^3 yliJI <&j 6)
4165. And it is He Who has made you generations coming after
generations, replacing each other on the earth. And He has
Surah 6. Al-An'am (165) ( Part-8 )
545
raised you in ranks , some above others that He may try you in
that which He has bestowed on you. Surely, your Lord is Sioift
in retribution, and certainly He is Oft-Forgiving, Most
Merciful .}
Allah Made Mankind Dwellers on the earth, Generation
After Generation, of Various Grades, in order to Test
Them
Allah said,
4cfJ^^ p k s d l u r £j}
4And it is He Who has made you generations coming after
generations, replacing each other on the earth.}
meaning, He made you dwell on the earth generation after
generation, century after century and offspring after
forefathers, according to Ibn Zayd and others. Allah also said,
4:"pj3Z. Jfsii 4 £* &L S3 %}
4 And if it were Our will. We would have made angels to
replace you on the earth } [43:60], and,
4j£i‘\ &3L
4 And makes you inheritors of the Earth, getteratiotis after
generations .} [27:62], and
4Verily, I am going to place (mankind) generations after
generations on earth.} [2:30],
and.
V, 4 iJ Cr-^}
4lt may be that your Lord will destroy your enemy and make
you successors on the earth, so that He may see how you act.}
[7:129]
Allah’s statement,
y /// *■" */
(*-*“! (hi?
4And He has raised you in ranks, some above others,}
546
TafsTr Ibn Kathir
means. He has made you different from each other with
regards to provision, conduct, qualities, evilness, shapes, color
of skin, and so forth, and He has the perfect wisdom in all
this. Allah said in other Ayat,
L&? jy£«i
ilt is We Who portion out between them their livelihood in this
world, and We raised some of them above others in ranks, so
that some may employ others in their work.} [43:32|,
and,
@^i-**** j$ 1> y-i-Ji ‘jf&i Jf*i & ( >£• > LJyi JjS Jlity
iSee how We prefer one above another (in this world), and
verily, the Hereafter will be greater in degrees and greater in
preferment.} (17:21]
Allah’s statement,
ithat He may try you in that which He has bestowed on you.}
means, so that He tests you in what He has granted you, for
Allah tries the rich concerning his wealth and will ask him
about how he appreciated it. He also tries the poor concerning
his poverty and will ask him about his patience with it.
Muslim recorded that Abu Said Al-Khudri said that the
Messenger of Allah said,
iijjJi \jaj\i i iL) nu ijj 2)i ojj o UjjJi jji
i.idli j few. te & W
•Verily, this life is beautiful and green, and Allah made you
dwell in it generation after generation so that He sees what you
will do. Therefore, beware of this life and beware of women, for
the first trial that the Children of Israel suffered from was with
women. > ,1]
Allah’s statement.
m Muslim 4:2098
Surah 6. Al-An'dm (165) (Part-8
547
iSurely, your Lord is swift in retribution, and certainly He is
Oft-Forgiving, Most Merciful .}
this is both discouragement and encouragement, by reminding
the believers that Allah is swift in reckoning and punishment
with those who disobey Him and defy His Messengers,
4^5 33 %}
4And certainly He is Oft-Forgiving, Most Merciful.}
for those who take Him as protector and follow His Messengers
in the news and commandments they conveyed. Allah often
mentions these two attributes together in the Qur’an. Allah
said,
4-^UJt JjJ-J i)\f) j* oM. b-i~ M b\j}
4But verily, your Lord is full of forgiveness for mankind in
spite of their wrongdoing. And verily, your Lord is (also)
severe in punishment} [13:6],
and.
iDeclare unto My servants, that truly, I am the Oft-Forgiving,
the Most Merciful. And that My torment is indeed the most
painful torment.} [15:49-50]
There are similar Ayat that contain encouragement and
discouragement. Sometimes Allah calls His servants to Him
with encouragement, describing Paradise and making them
eager for what He has with Him. Sometimes, He calls His
servants with discouragement, mentioning the Fire and its
torment and punishment, as well as, the Day of Resurrection
and its horrors. Sometimes Allah mentions both so that each
person is affected by it according to his or her qualities. We
ask Allah that He makes us among those who obey what He
has commanded, avoid what He has prohibited, and believe in
Him as He has informed. Certainly, He is Near, hears and
answers the supplication, and He is the Most Kind, Generous
and Bestowing.
Imam Ahmad recorded that Abu Hurayrah said that the
Messenger of Allah sg said,
U pUL; j /jJ-\ ^ oIp U jl pJC
548
Tafsir Ibn Kathir
Zj-J oJL>-lj j 4j\> 4Ul jJL^ k^L^dl JL>-f ialj L» 4 a>- ^J l 4jj I XjP
* 0 j m ' Ij <ul jlp_j Ljj <aL>-
«// Me believer knew Allah's punishment, no one will hope in
entering His Paradise. And if the disbeliever knew Allah's
mercy, no one will feel hopeless of acquiring Paradise. Allah
created a hundred kinds of mercy. He sent down one of them to
His creation, and they are merciful to each other on that
account. With Allah, there remains ninety-nine kinds of
merci/. » |11
Muslim and At-Tirmidhi also recorded this Hadlth, At-
Tirmidhi said “Hasan”. Abu Hurayrah narrated that the
Messenger of Allah jg said,
.*J I (_} y &£jr yXi < — > \ls <ul jU- UJ V
' ' ' / * "
«When Allah created the creation, He wrote in a Book, and this
Book is with Him above the Throne : 'My mercy overcomes My
anger. 'v™
This is the end of the Tafsir of Surat Al-An‘am, all the thanks
and appreciation for Allah.
'w' This is the End of Volume Three.
Volume Four begins with Surat Al-A'raf
☆ ☆ ☆
*** Ahmad, 2:334, Tuhfat Al-Afywadhi 9:527 and Muslim 4:2109
121 Muslim 4:2107.
TAFSIR IBN KATHIR
(ABRIDGED)
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VOLUME 4
(Surat Al-A‘raf to the
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In the Name of Allah
The Most Beneficent, the Most Merciful
Contents
Important Guidelines About the Authenticity of the
Reports and Quotations in the Tafslr of Ibn Kathir 14
Other Scholars After the Companions 15
Tafslr of Surat Al-A*raf, 17
Nations that were destroyed 19
The Meaning of weighing the Deeds 23
All Bounties in the Heavens and Earth are for the Benefit
of Mankind 26
Prostration of the Angels to Adam and Shaytan’s Arrogance 26
Iblis was the First to use Qiyas (Analogical Comparison) 29
Shay tan’s Deceit with Adam and Hawwa’ and Their
eating from the Forbidden Tree 36
Sending Them All Down to Earth 39
Bestowing Raiment and Adornment on Mankind 40
Warning against the Lures of Shaytan 41
Disbelievers commit Sins and claim that Allah
commanded Them to do so! 42
Allah does not order Fahsha’, but orders Justice and Sincerity 43
The Meaning of being brought into Being in the Beginning
and brought back again 44
Allah commands taking Adornment when going to the Masjid 49
Prohibiting Extravagance 50
Fahishah, Sin, Transgression, Shirk and Lying about Allah
eire prohibited 52
Idolaters enjoy Their destined Share in This Life, but
will lose Their Supporters upon Death 55
People of the Fire will dispute and curse Each Other 57
Doors of Heaven shall not open for Those Who deny
Allah’s Ay&t, and They shall never enter Paradise 61
Destination of Righteous Believers 63
People of Hellfire will feel Anguish upon Anguish 66
The People of Al-A'raf 68
The Favors of paradise are Prohibited for the People of the Fire 7 1
The Idolaters have no Excuse 74
The Universe was created in Six Days 76
Meaning of Istawa 77
The Day and the Night are among the Signs of Allah 78
6 Tafslr Ibtt Kathlr
Encouraging supplicating to Allah 80
Forbidding Aggression in Supplications 81
The Prohibition of causing Mischief in the Land 81
Among Allah’s Signs, He sends down the Rain and
brings forth the Produce 83
The Story of Nuh and His People 86
The Story of Hud, and the Lineage of the People of ‘Ad 91
The Land of ‘Ad 92
Debate between HQd and his People 92
The End of ‘Ad 95
Story of the Emissary of ‘Ad 97
Thamud: Their Land and Their Lineage 100
The Story of Prophet Salih and ThamQd 101
Thamud asked that a Camel appear from a Stone 102
Thamud kills the She-Camel 104
The Wicked Plot to Kill Salih, the Torment descends on Them 105
The Story of Lot and His People 108
The Story of Shu'ayb, and the Land of Madyan 113
Afflictions that struck Earlier Nations 120
Blessings come with Faith, while Kufr brings Torment 123
The Story of Musa, and Fir'awn 129
Fir'awn’s People say that Musa is a Magician! 133
The Magicians convene and change Their Ropes into
Snakes before MQsa 135
Musa defeats the Magicians, Who believe in Him 137
Fir'awn threatens the Magicians sifter They believed in
MQsa and Their Response to Him 139
Fir'awn vows to kill the Children of Israel, Who complsiin
to Musa; Allah promises Them Victory 142
Fir'awn and His People suffer Years of Drought 145
Allah punishes the People of Fir'awn because of Their Rebellion 146
The People of Fir'awn drown in the Sea; the Children of
Israel inherit the Holy Land 150
The Children of Israel safely cross the Sea, but still held
on to the Idea of Idol Worshipping 152
Reminding the Children of Israel of Allah’s Blessings 154
MQsa fasts and worships Allah for Forty Days 154
MQsa asks to see Allah 155
Allah chooses Musa and gives Him the Tablets 159
Arrogant People will be deprived of Allah’s Ay at 161
Story of worshipping the Calf 163
Contents
7
Musa picked up the Tablets when His Anger subsided 170
Seventy Men from the Children of Israel go for the appointed
Meeting Place that Allah designated, Allah later on destroys Them 171
Allah’s Mercy is for Those Who have Taqwa and
believe in Allah’s Ayat and His Messenger jg 175
The Description of that Messenger 178
Muhammad’s Message is Universal 182
The Jews transgress the Sanctity of the Sabbath 188
Those Who breached the Sabbath were turned into
Monkeys , but Those Who prohibited Their Actions were saved 191
Eternal Humiliation placed on the Jews 193
The Children of Israel scatter throughout the Land 194
Raising Mount Tur over the Jews, because of Their Rebellion 199
The Covenant taken from the Descendants of Adam 200
Story Bal’am bin Ba*ura’ 204
Disbelief and the Divine Decree 211
Allah’s Most Beautiful Names 213
The Last Hour and its Portents 220
The Messenger ^ does not know the Unseen, and He
cannot bring Benefit or Harm even to Himself 229
All Humans are the Offspring of Adam 230
Idols do not create, help, or have Power over Anything 235
Showing Forgiveness 240
The Whispering of Shaytan and the People of Taqwa 244
A Brethren of Devils among Mankind lure to Falsehood 245
Idolators ask to witness Miracles 246
The Order to listen to the Qur’an 247
Remembering Allah in the Mornings and Afternoons 248
The Tafsir of Surat Al-Anfal 251
Meaning of Anfal 251
The Reason behind revealing Ayah 8:1 252
Another Reason behind revealing the Ayah 8:1 253
Qualities of the Faithful and Truthful Believers 255
Faith increases when the Qur’an is recited 257
The Reality of Tawakkul 257
Deeds of Faithful Believers 258
The Reality of Faith 258
The Fruits of Perfect Faith 259
Following the Messenger jg is Better for the Believers 260
Muslims invoke Allah for Help, Allah sends the Angels 264
Slumber overcomes Muslims 270
8 Tafstr Ibn Kathir
Rain falls on the Eve of Badr 271
Allah commands the Angels to fight and support the Believers 273
Fleeing from Battle is prohibited, and its Punishment 276
Allah’s Signs displayed during Badr, And throwing Sand in
the Eyes of the Disbelievers 279
The Response to the Disbelievers Who ask for a Judgement 28 1
The Command to obey Allah and His Messenger jg 283
The Command to answer Allah and His Messenger jg 286
Allah comes in between a Person and His Heart 287
Warning against an encompassing Fitnah 288
Reminding Muslims of Their previous State of Weakness
and Subjugation which changed into Might and Triumph 293
The prohibition of Betrayal 294
The Makkans plot to kill the Prophet jg, imprison Him or
expel Him from Makkah 298
The Quraysh claimed They can produce Something similar to
the Qur’an 300
The Idolators ask for Allah’s Judgment and Torment! 302
The Presence of the Prophet jg, and the Idolators’ asking
For forgiveness, were the Shelters against receiving
Allah’s immediate Torment 303
The Idolators deserved Allah’s Torment after Their Atrocities 305
The Disbelievers spend Their Wealth to hinder Others
from Allah’s Path, but this will only cause Them Grief 309
Encouraging the Disbelievers to seek Allah’s
Forgiveness, warning Them against Disbelief 312
The Order to fight to eradicate Shirk and Kufr 313
Ruling on the Spoils of War ( Ghanimah and Fai 1 ) 318
Some Details of the Battle of Badr 323
Allah made each Group look few in the Eye of the Other 327
Manners of War 330
The Command for Endurance when the Enemy En gag in g 33 1
The Idolators leave Makkah, heading for Badr 332
Shaytan makes Evil seem fair and deceives the Idolators 334
The Position of the Hypocrites in Badr 335
The Angels smite the Disbelievers upon capturing Their Souls 337
Striking Hard against Those Who disbelieve and break
the Covenants 34 1
Making Preparations for War to strike Fear in the
Hearts of the Enemies of Allah 343
Contents
9
The Command to Facilitate Peace when the Enemy
seeks a Peaceful Resolution 348
Reminding the Believers of Allah’s Favor of uniting Them 349
Encouraging Believers to fight in Jih&d ; the Good News
that a Few Muslims can overcome a Superior Enemy Force 351
Pagan Prisoners at Badr were promised better than what
They lost, if They become Righteous in the Future 357
The Muhajirin and Al-Ansar are the Supporters of One Another 362
The Believers Who did not emigrate did not yet receive
the Benefits of Wilayah 364
The Disbelievers are Allies of Each Other; the Muslims
are not their Allies 366
Believers in Truth 367
Inheritance is for Designated Degrees of Relatives 368
The Tttfsir of Surat At-Tawbah, 369
Why there is no Basmalah in the Beginning of This Surah 369
Publicizing the Disavowal of the Idolators 370
Existing Peace Treaties remained valid until the End of
Their Term 375
This is the Ayah of the Sword 375
Idolators are granted Safe Passage if They seek It 378
Affirming the Disavowel of the Idolators 380
The Oaths of the Leaders of Disbelief mean nothing to Them 383
Encouragement to fight the Disbelievers, and some
Benefits of fighting Them 385
Among the Wisdom of Jihad is to test the Muslims 387
It is not for Idolators to maintain the Masjids of Allah 388
Believers are the True Maintainers of the Masjids 389
Providing Pilgrims with Water and maintaining the Sacred
Masjid are not equal to Faith and Jihad 392
The Prohibition of taking the Idolators as Supporters,
even with Relatives 394
The Outcome of Victory by Way of the Unseen Aid 397
The Battle of Hunayn 398
Idolators are no longer allowed into Al-Masjid Al-Haram 402
The Order to fight People of the Scriptures until They
give the Jizyah 404
Paying Jizyah is a Sign of Kufr and Disgrace 4-05
Fighting the Jews and Christians is legislated because
They are Idolators and Disbelievers 4 08
People of the Scriptures try to extinguish the Light of Islam 411
— Tafstr Ibn Kathir
Islam is the Religion That will dominate over all
Other Religions 412
Warning against Corrupt Scholars and Misguided Worshippers 413
Torment of Those Who hoard Gold and Silver 415
The Year consists of Twelve Months 419
The Sacred Months 42 1
Fighting in the Sacred Months 423
Admonishing the Preference of Opinion in a Religious Matter 425
Admonishing clinging to Life rather than rushing to
perform Jihad 427
Allah supports His Prophet jg 430
Jihad is required in all Conditions 432
Why Hypocrites would not join in Jihad 436
Moderately criticizing the Prophet jg for allowing
the Hypocrites to stay behind 437
Exposing Hypocrites 439
Hypocrites question the Integrity of the Messenger 5^5
when distributing Alms 450
Expenditures of Zakah (Alms) 453
The Fuqara ’ (Poor) 454
The Masakm (Needy) 454
Those employed to collect Alms 454
The Riqdb 45g
Virtue of freeing Slaves 455
Al-Ghdrimun (the Indebted) 457
In the Cause of Allah 453
Ibn As-SabU (Wayfarer) 453
Hypocrites annoy the Prophet |g 459
Hypocrites revert to Lies to please People 460
The Hypocrites fear Public Exposure of Their Secrets 462
The Hypocrites rely on False, Misguided Excuses 463
Other Characteristics of Hypocrites 464
Advising the Hypocrites to learn a Lesson from Those
before Them 457
Qualities of Faithful Believers 469
Good News for the Believers of Eternal Delight 471
The Order for Jih&d against the Disbelievers
and Hypocrites 474
Reason behind revealing Ayah 9:74 475
Hypocrites tiy to kill the Prophet 476
Hypocrites seek Wealth but are Stingy with Alma 480
Contents
11
Hypocrites defame Believers Who give the Little Chanty
They can afford 482
The Prohibition of asking for Forgiveness for Hypocrites 484
Hypocrites rejoice because They remained behind from Tabuk! 486
Hypocrites are barred from participating in Jihad 489
The Prohibition of Prayer for the Funeral of Hypocrites 490
Admonishing Those Who did not join the Jihad 492
Legitimate Excuses for staying away from Jihad 495
Exposing the Deceitful Ways of Hypocrites 498
The Bedouins are the Worst in Disbelief and Hypocrisy 500
Virtues of the Muh&jirin, Ansar and Those Who followed
Them in Faith 503
Hypocrites among the Bedouins and Residents of Al-Madlnah504
Some Believers stayed away from Battle because They
were Lazy
The Command to collect the Zakah and Its Benefits 508
Warning the Disobedient 511
Delaying the Decision about the Three Companions
Who stayed away from the .Battle of TabQk 512
Masjid Ad-Dir&r and Masjid At-Taqwa 514
Virtues of Masjid Quba’ 516
The Difference between Masjid At-Taqwa and
Masjid Ad-Dirar 518
Allah has purchased the Souls and Wealth of the
Mujahidin in Return for Paradise 520
The Prohibition of supplicating for Polytheists 523
Recompense comes sifter Proof is established 527
Battle of Tabuk 528
The Three, Whose Decision was deferred by the Messenger
of Allah m 530
The Order to speak the Truth 538
Rewards of Jih&d 540
The Order for Jihad against the Disbelievers, the Closest,
then the Farthest Areas 546
Faith of the Believers increases, while Hypocrites increase
in Doubts and Suspicion 549
Hypocrites suffer Afflictions 551
The Advent of the Prophet $£ is a Great Bounty from Allah 553
The Tctfsir of Sfiroft Y&nua 557
The Messenger $£ cannot be but a Human Being 558
Allah is the Creator Who arranges the Affairs of the Universe 560
12
Tafsir Von Kathir
The Return of Everything is to Allah 562
Everything is a Witness to the Power of Allah. 563
The Abode of Those Who deny the Hour is Hell-Fire 567
The Good Reward is for the People of Faith and Good Deeds 567
Allah does not respond to the Requests for Evil like
He does with the Requests for Good 570
Man remembers Allah at Times of Adversity and forgets
Him at Times of Prosperity 572
The Admonition held in the Destruction of the
Previous Generations 573
Obstinance of the Chiefs of the Quraysh 575
The Evidence of the Truthfulness of the Qur’an 575
What do the Idolators believe about Their Gods? 579
Shirk is New gyg
The Idolators requested a Miracle 580
Man changes when He receives Mercy after Times of Distress 584
The Parable of this Life 588
Invitation to the Everlasting Gifts that do not vanish 590
The Reward of the Good-Doers 592
The Reward of the Wicked Criminals 594
The gods of the Idolators will claim Innocence from them
on the Day of Resurrection 596
The Idolators recognize Allah’s Tawhid. in Lordship and
the Evidence is established against Them through
this Recognition. 600
The Qur’an is the True, Inimitable Word of Allah and It
is a Miracle 606
The Command to be Free and Clear from the Idolators 611
The Feeling of Brevity toward the Worldly Life at the
Gathering on the Day of Resurrection 613
The Criminals will certainly be avenged - whether in
This World or in the Hereafter 615
The Deniers of the Day of Resurrection wish to hasten
its Coming and their Response 617
The Resurrection is Real 619
The Qur’an is an Admonition, Cure, Mercy and Guidance 621
None can make Anything Lawful or Unlawful except Allah 622
Everything Small or Large is within the Knowledge of Allah 625
Identifying the Awliya' of Allah 627
The True Dream is a Form of Good News 628
All Might and Honor is for Allah 631
Contents
13
Allah is Far Above taking a Wife or having Children 632
The Story of Nuh and His People 635
Islam is the Religion of all of the Prophets 636
The Evil Goal and End of Criminals 638
The Story of Mfisa and FiraSvn 640
Between Musa and the Magicians 642
Only a Few Youth from Fir ‘awn’s People believed in Musa 644
Musa encouraged His People to put Their Trust in Allah 645
They were commanded to pray inside Their Homes 647
Musa supplicated against Fir'awn and His Chiefs 648
The Children of Israel were saved and Fir'awn ’s
People drowned 651
The Establishment of the Children of Israel in the Land
and Their Provision from the Good Things 655
Previous books Attest to the Truth of the Qur’an 657
Belief at the Time of Punishment did not help except with
the People of Yunus 659
It is not Part of Allah’s Decree to compel Belief 661
The Command to reflect upon the Creation of the
Heavens and the Earth 663
The Command to worship Allah Alone and rely upon Him 666
Important Guidelines About the Authenti-
city of the Reports and Quotations in the
TafsTr of Ibn Kathlr
Reports from the Companions of the Messenger of Allah jg
Reports that are attributed to the companions of Allah’s
Messenger £ are commonly used for additional explanation of
the meanings of the Qur’an. As for those quotes that Ibn Kathlr
mentions in passing, these quotes may, or may not be
authentically attributed to them. Wherever it is mentioned that
one of them said something, and that statement contradicts
other clearly authentic texts, then such statements can not be
held as an evidence against what is known to be authentic.
Additional information in this regard is found in the
Introduction of Ibn Kathlr.
Incomplete Chains of Narration
The following is a list of common incomplete chains of
narrations that Al-Hafiz Ibn Kathlr often quotes.
- ‘Ali bin Abi Talhah (Al-Walibi) reported that Ibn ‘Abbas said...
- (‘Atiyah) Al-‘Awfi reported that Ibn ‘Abbas said...
- Ad-Dahhak from Ibn ‘Abbas.
-As-Suddi reported from Abu Malik and Abu Salih from Ibn
‘Abbas, Ibn Mas'tld and [or] some men among the
companions.
- Al-Hasan Al-Basri reporting from or about the Prophet jg.
- Qatadah reporting from or about the Prophet jg.
All narrations coming from these chains are unauthentic
according to the Sciences of Hadith. Their meanings, however,
may be correct as understood by authentic texts, and for this
reason they are commonly referenced.
Reports from the Followers of the Companions and
those who Follow them
The following is a list of those who did not see the Prophet
Contents
15
jg, but they report from companions of the Prophet 5g, while
often they themselves are quoted for Tafsvr. Reports that are
attributed to them are used as additional support in
understanding certain issues by Ibn Kathlr. Such quotes may,
or may not be authentically attributed to them. Wherever it is
mentioned that one of them said something, and that
statement contradicts other clearly authentic texts, then such
statements can not be held as evidence against the authentic
evidence.
Abu Al-‘Aliyah, Said bin Jubayr, Said bin Al-Musayib, ‘Ata’
(bin Abi Rabah), ‘Ata’ Al-Khurrasani, Muqatil bin Hayyan, Ar-
Rabi' bin Anas, Ash-Shahbi, Qatadah, Mujahid, Ikrimah, Ad-
Dahhak, ‘Abdur-Rahman bin Zayd bin Aslam (Ibn Zayd), Ibn
Jurayj.
Other Scholars Alter the Companions
The following are some scholars that Ibn Kathlr often quotes
from. Since these scholars are not well known to the average
English reader, one should beware that their own statements
about the Prophet jg, his companions, or circumstances
surrounding the Qur’an’s revelation, are not to be considered
as important as authentically narrated texts.
Wakl‘, Sufyan Ath-Thawri, Muhammad bin Ishaq, Ibn
‘Atiyyah, Ibn Abi Hatim, Ibn Jarir (At-Tabari).
Surah 7. Al-A'rdf (1 - 3) ( Part-8 )
17
The Tafslr of Surat Al-A‘raf
(Chapter - 7)
Which was revealed in Makkah
4i~^3 ^0 P
In the Name of Allah, the Most Gracious, the Most Merciful.
■* '4
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41 . Alif-Lam-Mim-Sad . }
42. (This is the) Book
(the Qur'an) sent down
unto you, so let not your
breast be narrow there-
from, that you warn
thereby; and a reminder
unto the believers.}
43 . Follow what has been
sent down unto you from
your Lord, and fallow not
any Awliya' (protectors),
besides Him (Allah). Lit-
tle do you remember !}
We mentioned
before the explanation
of the letters [such as,
Alif-Lam, that are in the beginning of some Surahs in the
Qur’an).
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18
Tafsir Ibn Kathir
i(This is the) Book (the Qur'an) sent down unto you (O
Muhammad)}, from your Lord,
4*4 A & ^
iso let not your breast be narrow therefrom ,}
meaning, having doubt about it according to Mujahid, Qatadah
and As-Suddi.* 11 It was also said that the meaning here is: ‘do
not hesitate to convey the Qur’an and warn with it,’
o* ^ cr ^}
iTherefore be patient as did the Messengers of strong will} [46:35).
Allah said here,
ithat you warn thereby } meaning, We sent down the Qur’an so
that you may warn the disbelievers with it,’
43s*»
iand a reminder unto the believers}. Allah then said to the world,
4&
iFollow what has been sent down unto you from your Lord}
meaning, follow and imitate the unlettered Prophet j§, who
brought you a Book that was revealed for you, from the Lord
and master of everything.
4*0$ ji lAr*
iand follow not any Awliya', besides Him (Allah)}
meaning, do not disregard what the Messenger brought you
and follow something else, for in this case, you will be deviating
from Allah’s judgment to the decision of someone else. Allah’s
statement,
iLittle do you remember !} is similar to.
m
At-Tabari 12 :296 .
Surah 7. Al-A'rdf (4 - 7) ( Part-8 )
19
4And most of mankind will not believe even if you desire it
eagerly}[ 12: 1 03] , and;
JgH'' — l Cy
4 And if you obey most of those on the earth, they will mislead
you far away from Allah's path}[ 6:116], and,
cyji
«3>
4 And most of them believe not in Allah except that they
attribute partners unto Him}[ 1 2: 1 06] .
& \ & a el: &&
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44. And a great number of towns Wc destroyed. Our torment
came upon them by night or while they were taking their
midday nap.}
45 . No cry did they utter when Our torment came upon them
but this: "Verily, we were wrongdoers. ”}
46. Then surely, We shall question those (people) to whom it
was sent and verily, We shall question the Messengers.}
47. Then surely, We shall narrate unto them (their whole story)
with knowledge, and indeed We have not been absent.}
Nations that were destroyed
Allah said.
ji $>}
4And a great number of towns We destroyed.}
for defying Our Messengers and rejecting them. This behavior
led them to earn disgrace in this life, which led them to
disgrace in the Hereafter. Allah said in other Ayat,
ly^=* I ssjjtif jSsj}
4And indeed (many) Messengers before you were mocked at.
20
Tafsir Ibn Kathir
but their scoffers were surrounded by the very thing that they
used to mock at} (6:10], and
Jt
iAnd many a township did We destroy while they were given
to wrongdoing, so that it lie in ruins (up to this day), and
(many) a deserted well and lofty castle !} [22:45], and.
{And how many a town have We destroyed, which was
thankless for its means of livelihood And those are their
dwellings, which have not been inlwbited after them except a
little. And verily, We have been the /ieirs>[28:58].
Allah’s saying,
(U i % et &}
{Our torment came upon them by night or while they were
taking their midday nap.}
means, Allah’s command, torment and vengeance came over
them at night or while taking a nap in the middle of the day.
Both of these times are periods of rest and leisure or
heedlessness and amusement. Allah also said
J &s\ jit ^t ji <£. et j j^
^ Did the people of the towns then feel secure against the coming
of Our punishment by night while they were asleep? Or, did
the people of the towns then feel secure against the coming of
Our punishment in the forenoon while they were
play ing?}[7:97 -98] and,
s-krTff _}* Jrj*
4 >7 V s j* >-»4 jt !*• 4 J* i
'.v'L
r j
4 Do then those who devise evil plots feel secure that Allah will
Surah 7. Al-A'rdf(4 - 7) (Part-8)
21
not sink than into the earth, or that the torment will not seize
than from directions they perceive not? Or that He may catch
them in the midst of their going to and from, so that there be
no escape for them? Or that He may catch them with gradual
wastage. Truly, Your Lord is indeed full of kindness, Most
Merciful?) [16:45-47]. Allah’s saying;
& A %£ A pii ij of
4No cry did they utter when Our torment came upon than but
this: " Verily , we were wrongdoers .")
This means, when the torment came to them, their ciy was
that they admitted their sins and that they deserved to be
punished. Allah said in a similar Ayah,
cJi f-tj i l - .,. ' £jj)
iHow many a town given to wrongdoing, have We
destroyed)[2 1:11], until,
4Extinct)[ 21:15]. Allah’s saying.
4x4 ' xl4 >
4Thai surely. We shall question those (people) to whom it (the
Book) was sent ) is similar to the Ay at,
4And (remember) the Day (Allah) will call them, and say:
"What answer gave you to the Messengers?") [28:65], and,
SJ u % y ijs X 4 EC 4A2 jijif lit yx>_)
40n the Day what Allah will gather the Messengers together
and say to them : " What was the response you received?" They
will say: "We have no knowledge, verily, only You are the
Knower of all that is unseen.") [5:109].
Allah will question the nations, on the Day of Resurrection,
how they responded to His Messengers and the Messages He
sent them with. He will also question the Messengers if they
conveyed His Messages. So, ‘Ali bin Abi Talhah reported from
22
Tafsir Ibn Kathir
Ibn ‘Abbas, who said commenting on the Ayah :
iTheti surely, We shall question those (people) to whom it (the
Book) was sent and verily, We shall question the Messengers. $
He said; “About what they conveyed.”* 1 '
Ibn ‘Abbas commented on Allah’s statement,
iThen surely, We shall narrate unto them (their whole story)
with knowledge, and indeed We have not been absent
“The Book' 21 will be brought forth on the Day of Resurrection
and it will speak, disclosing what they used to do.” |3 ’
& &&
iand indeed We have not been absent £
meaning, On the Day of Resurrection, Allah will inform His
servants about what they said and did, whether substantial or
minor. Certainly, He witnesses to everything, nothing escapes
His observation, and He is never unaware of anything. Rather,
He has perfect knowledge of what the eyes are deluded by and
what the hearts conceal,
iNot a leaf falls, but He knows it. There is not a grain in the
darkness of the earth nor anything fresh or dry, but is written
in a Clear Record. ^[6: 59]
>*
+8. And the weighing on that Day will be the true (weighing).
So, as far those whose scale (of good deeds) will be heavy, they
will be the successful (by entering Paradise).}
111 At-Tabari 12:306.
' 2 ' The Book . See Surat Al-Kahf 18 :49 .
131 At-Tabari 12:308.
Surah 7. Al-A'rdf (8 - 9) ( Part-8 )
23
i9. And as for those whose scale will be light, they are those
who will lose themselves for their wrongful behavior with Our
Aydt .}
The Meaning of weighing the Deeds
Allah said,
iAnd the weighing of deeds on the Day of Resurrection,
iwill be the true (weighing)}, for Allah will not wrong anyone.
Allah said in other Ayat,
oi f-
iAnd We shall set up the Balances of justice on the Day of
Resurrection, then none will be dealt with unjustly in
anything. And if there be the weight of a mustard seed, We
will bring it. And Sufficient are We to take account. }[2VA7],
l/r' oi
iSurely, Allah wrongs not even the weight of a speck of dust,
but if there is any good (done). He doubles it, and gives from
Him a great reward .} [4:40),
ft ©Xyy SIS
is C i& E; &S
iThen as for him whose scale (of good deeds) will be heavy. He
will live a pleasant life (in Paradise). But as for him whose scale
(of good deeds) will be light. He will have his home in Hawiyah
(pit. Hell). And what will make you know what it is? (It is) a
fiercely blazing Fire!} [ 101:6-11) and,
24
Tafsir Ibn Kathir
{Then, when the Trumpet is blown, there will be no kinship
among them that Day, nor will they ask of one another. Then,
those whose scales (of good deeds) are heavy, they are the
successful. And those whose scales (of good deeds) are light,
they are those who lose themselves, in Hell will they
abided 23:101-103).
As for what will be placed on the Balance on the Day of
Resurrection, it has been said that the deeds will be placed on
it, even though they are not material objects. Allah will give
these deeds physical weight on the Day of Resurrection. Al-
Baghawi said that this was reported from Ibn ‘Abbas. 111 It is
recorded in the Sahib that Al-Baqarah (chapter 2) and Al
‘ Imran (chapter 3) wiil come on the Day of Resurrection in the
shape of two clouds, or two objects that provide shade, or two
lined groups of birds. 121 It is also recorded in the Sahth that
the Qur'an will come to its companion (who used to recite and
preserve it) in the shape of a pale-faced young man. He will
ask (the young man), “Who are you?” He will reply, “I am the
Qur’an, who made you stay up sleeplessly at night and caused
you thirst in the day.” 131 The Hadith that Al-Bara’ narrated
about the questioning in the grave states.
lUULip tlf :J^£» if '-djQ gifa ir-*" ifW^
“A young man with fair color and good scent will come to the
believer, who will ask, 'Who are you?’ He will reply, 'I am
your good deeds'®. 141
The Prophet ^ mentioned the opposite in the case of the
disbeliever and the hypocrite.
It was also said that the Book of Records that contains the
deeds will be weighed. A Hadith states that a man will be
brought forth and ninety-nine scrolls containing errors and
sins will be placed on one side of the balance each as long as
the sight can reach. He will then be brought a card on which
111 Al-Baghawi 2:149.
121 Muslim 1 :553.
131 Ibn Majah 2:1242.
141 Ahmad 4 :287 .
25
Surah 7. Al-A'raf (8 - 9) (Part-8)
‘La ilaha illallah’ will be written. He will say, “O Lord! What
would this card weigh against these scrolls?” Allah will say,
“You will not be wronged.” So the card will be placed on the
other side of the Balance, and as the Messenger of Allah ^
said,
(UiiLji oii : ; c-tiLii
« Behold ! The (ninety-nine) scrolls will go up, as the card
becomes heavier .» (11
At-Tirmidhi recorded similar wording for this Hadith and said
that it is authentic. It was also said that the person who
performed the deed will be weighed. A Hadith states.
-Mp Oj*
“On the Day of Resurrection, a fat man will be brought forth,
but he will not weigh with Allah equal to the wing of a
mosquito ».
He then recited the Ayah,
4& fj?
4And on the Day of Resurrection, We shall assign no weight
for them} [18:105]/ 21
Also, the Prophet said about ‘Abdullah bin Mas'Qd,
be J^ 1 ^ LlJJ ;Jl w ja
“Do you wonder at the thinness of his legs? By He in Wlwse
Hand is my soul! They are heavier on the Balance than (Moutit)
Uhud.»M
It is also possible to combine the meanings of these Ayat
and Hadiths by stating that all this wall truly occur, for
sometimes the deeds wall be weighed, sometimes the scrolls
where they are recorded wall be weighed, and sometimes those
who performed the deeds wall be weighed. Allah knows best.
U ">Ui JjfZ. ijj Jffj\ j
1 1 1 Tuhfat Al-Ahwadhi 7 :395 .
[2 ' Fath Al-Bari 8 :279 .
131 Ahmad 1 :420 .
26
Tafsir Ibn Kathir
410. And surely. We gave you authority on the earth and
appointed for you therein livelihoods. Little thanks do you
give-}
All Bounties in the Heavens and Earth are for the
Benefit of Mankind
Allah reminds of His favor on His servants in that He made
the earth a fixed place for dwelling, placed firm mountains and
rivers on it and made homes and allowed them to utilize its
benefits. Allah made the clouds work for them (bringing rain)
so that they may produce their sustenance from them. He also
created the ways and means of earnings, commercial activities
and other professions. Yet, most of them give liltle thanks for
this. Allah said in another Ayah,
4 And if you count the blessings of Allah, never will you be able
to count them. Verily, man is indeed a wrongdoer , an
ingrate .} [14:34]
js j) f'4 WWt f p*c!Z zsj}
OS
411. And surely, We created you and then gave you shape;
then We told the angels, “ Prostrate yourselves to Adam," and
they prostrated, except Iblis (Shay tan), he refused to be of those
who prostrated.}
Prostration of the Angels to Adam and Shaytan’s
Arrogance
Allah informs the Children of Adam about the honor of their
father and the enmity of Shaytan, who still has envy for them
and for their father Adam. So they should beware of him and
not follow in his footsteps. Allah said,
a '■{ -JZj}
4And surely, We created you and then gave you shape ; then
We told the angels, Prostrate yourselves to Adam,” and they
prostrated,}
27
Surah 7. Al-A'rdf (10 -11) (Part-8)
Jr
(SJaiiss \ox ( 223 $
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$And (remember) when
your Lord said to the
angels: "I am going to
create a man from dried
(sounding) clay of al-
tered mud. So, when I
have fashioned him com-
pletely and breathed into
him the soul (which I
created for him), then
fall (you) down prostrat-
ing yourselves unto
him."} |15:28-29).
After Allah created
Adam with His Hands
from dried clay of
altered mud and
made him in the shape of a human being, He blew life into
him and ordered the angels to prostrate before him, honoring
Allah’s glory and magnificence. The angels all heard, obeyed
and prostrated, but Iblis did not prostrate. We explained this
subject in the beginning of Surat Al-Baqarah.
Therefore, the Ayah (7:11) refers to Adam, although Allah
used the plural in this case, because Adam is the father of all
mankind. Similarly, Allah said to the Children of Israel who
lived during the time of the Prophet ig,
j££ tfjj ' f Oi(
iAnd We shaded you with clouds and sent down on you
manna and the quail ,}[2:57]
This refers to their forefathers who lived during the time of
28
Tafsir Ibri Kathir
Moses. But, since that was a favor given to the forefathers,
and they are their very source, then the offspring have also
been favored by it. This is not the case in:
4And indeed We created man out of an extract of clay (water
and earth. )}[23:12\
For this merely means that Adam was created from clay. His
children were created from Nutfah (mixed male and female
sexual discharge). This last Ayah is thus talking about the
origin of mankind, not that they were all created from clay,
and Allah knows best.
4; ££.; yd * S 3. U & ft}
412. (Allah) said: “ What prevented you (O Iblis) that you did
not prostrate, when 1 commanded you?" Iblis said: "I am better
than him (Adam), You created me from fire, and him You
created from clay."}
Allah said,
iWhat prevented you (O Iblis) that you did not prostrate} (7:12)
meaning, what stopped and hindered you from prostrating
after I ordered you to do so, according to Ibn Jarir. This
meaning is sound, and Allah knows best. Iblis, may Allah
curse him, said,
4 / am better than him (Adam)}, and this excuse is worse than the
crime itself! Shaytan said that he did not obey Allah because he
who is better cannot prostrate to he who is less. Shaytan, may
Allah curse him, meant that he is better than Adam, “So how
can You order me to prostrate before him?” Shaytan said that
he is better than Adam because- he was created from fire while,
“You created him from clay, and fire is better.” The cursed one
looked at the origin of creation not at the honor bestowed, that
is, Allah creating Adam with His Hand and blowing life into
him. Shaytan made a false comparison when confronted by
Allah’s command,
Surah 7. Al-A'raf(12 ) (Part-8)
29
4"Then you fall dawn prostrate to /ii'm">[38:72].
Therefore, Shaytan alone contradicted the angels, because he
refused to prostrate. He, thus, became ‘Ablasa’ from the
mercy, meaning, lost hope in acquiring Allah's mercy. He
committed this error, may Allah curse him, due to his false
comparison. His claim that the fire is more honored than mud
was also false, because mud has the qualities of wisdom, for -
bearance, patience and assurance, mud is where plants grow,
flourish, increase, and provide good. To the contraiy, fire has
the qualities of burning, recklessness and hastiness. Therefore,
the origin of creation directed Shaytan to failure, while the
origin of Adam led him to return to Allah with repentance,
humbleness, obedience and submission to His command,
admitting his error and seeking Allah’s forgiveness and pardon
for it.
Muslim recorded that ‘Aishah said that the Messenger of
Allah said,
“The angels were created from light, Shaytan from a smokeless
flame of fire, while Adam was created from what was described
to you». (11
Iblis was the First to use Qiyas (Analogical Comparison)
Ibn Jarir recorded that Al-Hasan commented on Shaytan’s
statement,
Ji is;
4" You created me from fire, and him You created from clay.”}
“Iblis used Qiyas (analogy], and he was the first one to do
so.”* 21 This statement has an authentic chain of narration. Ibn
Jarir recorded that Ibn Sirin said, “The first to use Qiyas was
Iblis, and would the sun and moon be worshipped if it was not
111 Muslim 4 :2294 .
• 2| At-Tabari 12:328.
30 Tafsir Ibn Kathir
for Qiyas?’* 1] This statement also has an authentic chain of
narration.
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<13. (Allah) said : "(O Mis) get dawn from this (Paradise), it
is not for you to be arrogant here. Get out, for you are of those
humiliated and disgraced. ”}
<14. (Mis) said: " Allow me respite till the Day they are raised
up (the Day of Resurrection) ."}
<15. (Allah) said: "You are of those respited."}
Allah ordered Iblis;
<«?» W
<Get down yrom this} “because you defied My command and
disobeyed Me. Get out, it is not for you to be arrogant here,” in
Paradise, according to the scholars of Tafsir. It could also refer
to particular status which he held in the utmost highs. Allah
said to Iblis,
m *si»l
<Gef out, for you are of those humiliated and disgraced.}
as just recompense for his ill intentions, by giving him the
opposite of what he intended (arrogance). This is when the
cursed one remembered and asked for respite until the Day of
Judgment,
iThen allow me respite till the Day they are raised up. (Allah)
said: "Then you are of those respited."} (15: 36-37]
Allah gave Shaytan what he asked for out of His wisdom,
being His decision and decree, that is never prevented or
resisted. Surely, none can avert His decision, and He is swift
in reckoning.
[i]
j*> Ift if?, o; p ijiV ^
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At-Tabari 12:328.
31
Surah 7. Al-A'raf (16 - 17) ( Part-8 )
116. (Iblis) said: “ Because You have 'Aghwaytni', surely, I
will sit in wait against them (human beings) on Your straight
path .
117. "Then I will come to them from before them and behind
them, from their right and from their left, and You will not
find most of them to be thankful."}
Allah said that after He gave respite to Shaytan,
itill the Day they are raised up (resurrected)}
and Iblis was sure that he got what he wanted, he went on in
defiance and rebellion. He said,
i'fdpx p 528 ts}
i"Because You have ‘Aghwaytani’ , surely, I will sit in wait
against them (human beings) on Your straight path."}
meaning, as You have sent me astray. Ibn ‘Abbas said that
‘Aghwaytani means, “Misguided me.” 111 Others said, “As You
caused my ruin, I will sit in wait for Your servants whom You
will create from the offspring of the one you expelled me for.”
He went on,
iYour straight path}, the path of truth and the way of safety. I
(Iblis) will misguide them from this path so that they do not
worship You Alone, because You sent me astray. Mujahid said
that the ‘straight path’, refers to the truth. Imam Ahmad
recorded that Saburah bin Abi Al-Fakih said that he heard the
Messenger of Allah $*§ saying,
(i)
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At-Tabari 12:332.
32
Tafsir Ibn Kathir
2lS iiiSj jf 2>Jl of <iil ,JU ll»- oi£ o\j i2>Jl iiU-ju of «3»l
«2>ji iLj-jJ of «&i ,jji- u>- ois
« Shay tan sat in wait for the Son of Adam in all his paths. He
sat in the path of Islam, saying, "Would you embrace Islam and
abandon your religion and the religion of your forefathers?'
However, the Son of Adam disobeyed Shaytdn and embraced
Islam. So Shaytdn sat in the path of Hijrah (migration in the
cause of Allah), saying, Would you migrate and leave your
land and sky?' But the parable of the Muhdjir is that of a horse
in his stamina So, he disobeyed Shaytdn and migrated. So
Shaytdn sat in the path of jihad, against one's self and with his
wealth, saying, 'If you fight, you will be killed, your wife will
be married and your wealth divided.' So he disobeyed him and
performed jihad. Therefore, whoever among them (Children of
Adam) does this and dies, it ivill be a promise from Allah that
He admits him into Paradise. If he is killed, it will be a promise
from Allah that He admits him into Paradise. If he drowns, it
will be a promise from Allah that He admits him into Paradise.
If the animal breaks his neck, it will be a promise from Allah
that He admits him into Paradise ." [11
‘Ali bin Abi Talhah reported that Ibn ‘Abbas commented on:
’f)
iThen I will come to them from before them)
Raising doubts in them concerning their Hereafter,
iand (from) behind them), making them more eager for this life,
&)
ifrom their right), causing them confusion in the religion,
iand from their left) luring them to commit sins.” 121
This is meant to cover all paths of good and evil. Shaytan
111 Ahmad 3:483.
|2) At-Jabari 12:338.
Surah 7. Al-A'rdf(16 - 17) (Part-8)
33
discourages the people from the path of good and lures them
to the path of evil. Al-Hakam bin Abban said that ‘Ikrimah
narrated from Ibn ‘Abbas concerning the Ayah,
iThett I will come to them from before them and behind them,
from their right and from their left,}
“He did not say that he will come from above them, because
the mercy descends from above.” 1 11 ‘Ali bin Abi Talhah
reported that Ibn ‘Abbas said,
icUfr- 1 35 ^ Yj}
iatid You will not find most of them to be thankful .}
“means, those who single Him out [in worship].” 121 When
Shaytan said this, it was a guess and an assumption on his
part. Yet, the truth turned out to be the same, for Allah said,
tCr & & <4h> 4 i+4 j * cAi o* 1 j:
i
iAnd indeed Iblis (Shaytan) did prove true his thought about
them, and they followed him, all except a group of true believers.
And he had no authority over them, except that We might test him
who believes in the Hereafter, from him who is in doubt about it.
And your Lord is Watchful over everything .} [34:20-21].
This is why there is a Hadith that encourages seeking refuge
with Allah from the lures of Shaytan from all directions. Imam
Ahmad narrated that ‘Abdullah bin ‘Umar said, “The
Messenger of Allah used to often recite this supplication in
the morning and when the night falls,
J '3 iu'W J] 1} dill J iliUf Jl
1^*^’ r^ 31 ‘,JU3 ^'3 ^di}
jiiif j{ ^'3 jy ^3 ju-i ^3 j*3 jaj ^
111 At-Tabari 12:341.
121 At-Tabari 12:342.
35
Surah 7. Al-A'rdf(18 - 21) (Part-8)
“Hateful and expelled.” 111 Qatadah commented, “Cursed and
despised”, 121 while Mujahid said, “Expelled and banished.” 131
Ar-Rabl‘ bin Anas said that ‘Madh’wn’ means banished, while,
‘ Madhura ’ means belittled. ,4! Allah said,
p* m fc. &
iWhoever of them (mankind) will Jollow you, then surely, I
will fill Hell with you all.}
This is similar to
j Cldj «i£***»
0^5 oii— -ili ij. VI
i(Allah) said: "Go, and whosoever of them follows you, surely,
Hell will be the recompense of you (all) an ample recompense.
And gradually delude those whom you can among them with
your voice, make assaults on them with your cavalry and your
infantry, share with them wealth and children, and make
promises to them.” But Shaytdn promises them nothing but
deceit. " Verily , My servants - you have no authority over
them. And All-Sufficient is your Lord as a Guardian.”}
[17:63-65]
U @ % C4 5? It yfc S3i si &
ls2) £ J % £#’»>- ui ijij £ ci Sj q ££1j< i2i
LS3 oj C/S ji y^L 6^2 J V] »ji j*
419. "And O Adam! Dwell you and your wife in Paradise,
and eat thereof as you both wish, but approach not this tree
otherwise you both will be of the wrongdoers .}
420. Then Shaytdn whispered suggestions to them both in order
111 At-Tabari 12:343.
121 At-Tabari 12:343.
131 At-Tabari 12:343.
[41 At-Tabari 12:344.
36
Tafsir Ibn Katlur
to uncover that which was hidden from them of their private
parts (before); he said: " Your Lord did not forbid you this tree
save you should become angels or become of the immortals . "}
ill . And he Qdsamahuma : "Verily, I am one of the sincere
well-wishers for you both."}
Shaytan’s Deceit with Adam and Hawwa’ and Their
eating from the Forbidden Tree
Allah states that He allowed Adam and his wife to dwell in
Paradise and to eat from all of its fruits, except one tree. We
have already discussed this in Surat Al-Baqarah. Thus,
Shaytdn envied them and plotted deceitfully, whispering and
suggesting treachery. He wished to rid them of the various
favors and nice clothes that they were enjoying.
iHe (Shaytdn) said} uttering lies and falsehood,
igx. J .ii £ (&J Cfc? £}
i"Your Lord did not forbid you this tree save you should
become angels..."}
meaning, so that you do not become angels or dwell here for
eternity. Surely, if you eat from this tree, you will attain both,
he said. In another Ayah,
/ ? V/ «'■'/ // '/ »//'
i&*_ dtUj Jc albl Jl»f
iShaytdn whispered to him, saying : "O Adam! Shall I lead
you to the Tree of Eternity and to a kingdom that will never
waste away?”} [20:120].
Here, the wording is similar, so it means, ‘so that you do not
become angels’ as in;
d & 10
i(Thus) does Allah make clear to you (His Law) lest you go
astray.} [4:176]
meaning, so that you do not go astray, and,
iAnd He has affixed into the earth mountains standing firm,
37
Surah 7. Al-A'rdf(21 - 23) ( Part-8 )
lest it should
shake with you ;}
[16:15]
that is, so that the
earth does not shake
with you.
iAttd he Qdsamahuma},
swore to them both by
Allah, saying,
'Jo d3
4"Verily, I am one of
the sincere well-wishers
for you both."}
for I was here before
you and thus have
better knowledge of
this place.
It is a fact that the
believer in Allah
might sometimes
become the victim of
deceit. Qatadah
commented on this
Ayah, “ Shaytan swore by Allah, saying, 1 was created before
you, and I have better knowledge than you. Therefore, follow
me and I will direct you.”’
LTiCf
Tor mm V,
7M
<•: 't
f/si'.ilJO' y OjjJ 4julo-l>U
IjLjiililj (1) y-jj* iftjij. «U j i? 1?V •*"
. "■ \*s_ ?„ **\> -S' U \ ’ -if ""'-I
X , '<,1! t'if >**.*.': < -S y "
J 1 tSJUfc
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ii :f:^ & c 23 o^iiT Si tscj its &sit c£b ^
OJ U i o\j C^jit Uilk vl2j
422. So he misled them with deception. Then when they tasted
of the tree, that which was hidden from them of their shame
(private parts) became manifest to them and they began to cover
themselves with the leaves of Paradise. And their Lord called
out to them (saying): " Did I not forbid you that tree and tell
you : Verily, Shaytan is an open enemy unto you?"}
38
Tafstr Ibn Kathir
423. They said: " Our Lord! We have wronged ourselves. If
You forgive us not, and bestow not upon us Your mercy, we
shall certainly be of the losers."}
Ubayy bin Kab said, “Adam was a tall man, about the
height of a palm tree, and he had thick hair on his head.
When he committed the error that he committed, his private
part appeared to him while before, he did not see it. So he
started running in fright through Paradise, but a tree in
Paradise took him by the head. He said to it, ‘Release me,’ but
it said, “No, I will not release you.’ So his Lord called him, ‘O
Adam! Do you run away from Me?’ He said, ‘O Lord! I felt
ashamed before You.’”' 11 Ibn Jarir and Ibn Marduwyah
collected this statement using several chains of narration from
Al-Hasan from Ubayy bin Kab who narrated it from the
Prophet jg. 121 However, relating the Hadith to Ubayy is more
correct.
Ibn ‘Abbas commented on the Ayah,
40 $ Oi '-pie
4And they began to cover themselves with the leaves of
Paradise.}
“Using fig leaves.” 131 This statement has an authentic chain of
narration leading to Ibn ‘Abbas. Mujahid said that they began
to cover themselves with the leaves of Paradise, “Making them
as a dress (or garment).” 141 Commenting on Allah’s statement,
4&Q &
iStripping them of their raiment} [7:27]
Wahb bin Munabbih said, “The private parts of Adam and
Hawwa’ had a light covering them which prevented them from
seeing the private parts of each other. When they ate from the
tree, their private parts appeared to them.” Ibn Jarir reported
this statement with an authentic chain of narration. 151
Abdur-Razzaq reported from Qatadah, “Adam said, ‘O Lord!
111 At-Tabari 12:354.
121 At-Tabari 12:352.
131 At-Tabari 12:354.
141 At-Tabari 12:353.
151 At-Tabari 12:355.
39
Surah 7. Al-A'rdf (24 - 25) ( Part-8 )
What if I repented and sought forgiveness?’ Allah said, Then, I
will admit you into Paradise.’ As for Shaytan, he did not ask
for forgiveness, but for respite. Each one of them was given
what he asked for.”* 1 * Ad-Dahhak bin Muzahim commented,
Oi U jv* jl jjj Ciil Ul* ilj}
4” Our Lord! We have wronged ourselves. If You forgive us
not, and bestow not upon us Your mercy, we shall certainly be
of the losers.”}
“These are the words that Adam received from his Lord.”* 2 *
S? fe 4 & &
V5J Wrp
424. (Allah) said: “Get down, one of you an enemy to the
other. On earth will be a dwelling place for you and an
enjoyment for a time.”}
425. He said: "Therein you shall live, and therein you shall
die, and from it you shall be brought out (resurrected).”}
Sending Them All Down to Barth
It was said that,
<iV»
4Get down}, was addressed to Adam, Hawwa’, Iblis and the
snake. Some scholars did not mention the snake, and Allah
knows best. The enmity is primarily between Adam and Iblis, and
Hawwa’ follows Adam in this regard. Allah said in Surah Ta Ha,
4”Get you down (from the Paradise to the earth), both of you,
together..."} [20:123).
If the story about the snake is true, then it is a follower of
Iblis. Some scholars mentioned the location on earth they were
sent down, but these accounts are taken from the Israelite
tales, and only Allah knows if they are true. If having known
these areas was useful for the people in matters of religion or
l 1 * ‘Abdur-Razz&q 2 :226 . See Surat Al-Baqarah 2 :37 .
121 At-Tabari 12:357.
40
Tafsir Ibn Kathir
life, Allah would have mentioned them in His Book, and His
Messenger would have mentioned them too. Allah’s
statement.
iOti earth will be a dwelling place for you and an enjoyment
for a time.}
means, on earth you will have dwellings and known,
designated, appointed terms that have been recorded by the
Pen, counted by Predestination and written in the First
Record.
4 He (Allah) said : "Therein you shall live, and therein you shall
die, and from it you shall be brought out (resurrected) ."}
This Ayah is similar to Allah’s other statement,
ft & p4 pa
iThereof (the earth) We created you, and into it We shall
return you, and from it We shall bring you out once again.}
[ 20 : 55 ].
Allah states that He has made the earth a dwelling place for
the Children of Adam, for the remainder of this earthly life. On
it, they will live, die and be buried in their graves; and from it,
they will be resurrected for the Day of Resurrection. On that
Day, Allah will gather the first and last of creatures and
reward or punish each according to his or her deeds.
oi
«^4'j j*«- viUj JXt'j liijj 'Sjy Qf jj fx xsr~t$
4^ 'ofA'A
426. O Children of Adam! We have bestowed Libas (raiment)
upon you to cover yourselves with, and as Rish (adornment) ;
and the Libas (raiment) of Taqwa, that is better. Such are
among tlte Ay at of Allah, that they may remember.}
Bestowing Raiment and Adornment on Mankind
Allah reminds His servants that He has given them Libas
and Rish. Libas refers to the clothes that are used to cover the
private parts, while Rish refers to the outer adornments used
41
Surah 7. Al-A'rdf (26 - 27) ( Part-8 )
for purposes of beautification. Therefore, the first type is
essential while the second type is complimentary. Ibn Jarir
said that Rish includes furniture and outer clothes. 111
‘Abdur-Rahman bin Zayd bin Aslam commented on the Ayah,
iand the Libds (raiment) of Taqwa ...} “When one fears Allah,
Allah covers his errors. Hence the ‘Libas of Taqwa.’ (that the
Ayah mentions). ’’ ,21
I- '(jll p^arVi.ii V |»S'« Zjr~i¥
&S 'i itk P* ft
427. O Children of Adam! Let not Shay tan deceive you, as he
got your parents out of Paradise, stripping them of their
raiment, to show them their private parts. Verily, he and his
tribe see you from where you cannot see them. Verily, We made
the Shaydtin friends of those who believe not .}
Warning against the Lures of Shaytan
Allah warns the Children of Adam against Iblis and his
followers, by explaining about his ancient enmity for the father
of mankind, Adam peace be upon him. Iblis plotted to have
Adam expelled from Paradise, which is the dwelling of comfort,
to the dwelling of hardship and fatigue (this life) and caused
him to have his private part uncovered, after it had been
hidden from him. This, indeed, is indicative of deep hatred
(from Shaytan towards Adam and mankind). Allah said in a
similar Ayah,
05 -s^iiU J-L jit |iij (jjj Oi ‘Cijj 1 ^
iWill you then take him (Iblis) and his offspring as protectors
and helpers rather than Me, while they are enemies to you?
What an evil is the exchange for the wrongdoers.} [18:50].
111 At-Tabari 12:364.
121 At-Tabari 12:368.
42
Tafsir Ibn Kathir
1* \^Jj $ -1 ji Tg)^£; * c $ & SJS^f
v>- ^/J Mi/ JS’IjJ CT CfjJt ij ijdj
<q^syys ^ it ^ » :ti;1 4L0>( Ij3& ^ SSUif
<28. And w/ien they commit a Fahishah, they say: "We found
our fathers doing it, and Allah has commanded it for us." Say:
"Nay, Allah never commands Fahishah. Do you say about
Allah what you know not?")
429. Say: "My Lord has commanded justice and that you
should face Him only, in every Masjid and invoke Him only,
making your religion sincere to Him. As He brought you (into
being) in the beginning, so shall you be brought into being
again")
430. A group He has guided, and a group deserved to be in
error; (because) surely, they took the Shaydtin as supporters
instead of Allah, and think that they are guided.)
Disbelievers commit Sins and claim that Allah
commanded Them to do so!
Mujahid said, “The idolaters used to go around the House
{Ka'bah) in Tawaf while naked, saying, *We perform fawdf as
our mothers gave birth to us.’ The woman would cover her
sexual organ with something saying, Today, some or all of it
will appear, but whatever appears from it, I do not allow it (it
is not for adulteiy or for men to enjoy looking at!).’” Allah sent
down the Ayah,
it i'A % tc er; \ti
//V
4And when they commit a Fahishah (sin), they say: ‘We found
our fathers doing it, and Allah has commanded it for
us. '>[7:28] m
I say, the Arabs, with the exception of the Quraysh, used to
perform Tawaf naked. They claimed they would not make
Tawaf while wearing the clothes that they disobeyed Allah in.
As for the Qurays h, known as Al-Hums , |2 * they used to
111 Literally: strictly religious. Called such, as they used to say. We
are the people of Allah, we shall not go out of the sanctuary.’
121 At-Tabari 12:377.
43
Siirah 7. Al-A'rdf (28 - 30) (Part-8)
perform Tawaf in their regular clothes. Whoever among the
Arabs borrowed a garment from one of Al-Hums, he would
wear it while in Tawaf. And whoever wore a new garment,
would discard it and none would wear it after him on
completion of Tawaf. Those who did not have a new garment,
or were not given one by Al-Hums, then they would perform
Taw&f while naked. Even women would go around in Taw&f
while naked, and one of them would cover her sexual organ
with something and proclaim, “Today, a part or all of it will
appear, but whatever appears from it I do not allow it.”
Women used to perform T aw &f while naked usually at night.
This was a practice that the idolators invented on their own,
following only their forefathers in this regard. They falsely
claimed that what their forefathers did was in fact following
the order and legislation of Allah. Allah then refuted them,
Allah said,
iiitj tJwj ijli
iAnd when they commit a Fdhishah, they say : "We found our
fathers doing it, and Allah has commanded it for us."}
Allah does not order Fahsha’, but orders Justice and
Sincerity
Allah replied to this false claim,
$Say}, O Muhammad, to those who claimed this,
>3 at <,[}
i"Nay, Allah never commands Fahsha'..."}
meaning, the practice you indulge in is a despicable sin, and
Allah does not command such a thing.
i"Do you say about Allah what you know not?”}
that is, do you attribute to Allah statements that you are not
certain are true? Allah said next,
iSay : "My Lord has commanded justice, (fairness and honesty)"},
44
Tafsir Ibn Kathir
4 &
k / •>
.je-jij
4" And that you should face Him only, in every Masjid, and
invoke Him only making your religion sincere to Him ... '>
This Ayah means, Allah commands you to be straightforward
in worshipping Him, by following the Messengers who were
supported with miracles and obeying what they conveyed from
Allah and the Law that they brought. He also commands
sincerity in worshipping Him, for He, Exalted He is, does not
accept a good deed until it satisfies these two conditions: being
correct and in conformity with His Law, and being free of
Shirk.
The Meaning of being brought into Being in the
Beginning and brought back again
Allah’s saying
4*£Z pZ cr»
4^s He brought you in the beginning, so shall you be brought
into being again > [7:29]. Until;
ierror.^ There is some difference over the meaning of:
fi'Z l2>
4-As He brought you in the beginning, so shall you be brought
into being again .4
Ibn Abi Najlh said that Mujahid said that it means, “He will
bring you back to life after you die.” **l Al-Hasan Al-Basri
commented, “As He made you begin in this life. He will bring
you back to life on the Day of Resurrection. ” |21 Qatadah
commented on:
4<>/iyu pZ L<f£
4 As He brought you in the beginning, so shall you be brought
into being again .4
111 At-Tabari 12:385.
121 At-Tabari 12:385.
45
n
\
Surah 7. Al-A'raf (28 - 30) (Part-8)
“He started their creation after they were nothing, and they
perished later on, and He shall bring them back again.” 11 '
‘Abdur-Rahman bin Zayd bin Aslam said, “As He created you
in the beginning, He will bring you back in the end.” 121 This
last explanation was preferred by Abu Ja'far Ibn Jarir and he
supported it with what he reported from Ibn ‘Abbas, “The
Messenger of Allah sg stood up and gave us a speech, saying,
iliA 4il Jl >01 \£\ U*
45' 1 ' U) llde 'lij
tfS. 3 di: (Z) ri
«0 people! You will be gathered to Allah while barefooted,
naked and uncircumcised, 4As We began the first creation, We
shall repeat it. (It is) a promise binding upon Us. Truly, We
shall do 1:104] 131
This Hadith was collected in the Two Sahihs . [41
‘Ali bin Abi Talhah reported that Ibn ‘Abbas commented on the
Ayah,
pi <Z)
4As He brought you in the beginning, so shall you be brought
into being again. A group He has guided, and a group deserved
to be in error;)
“Allah, the Exalted, began the creation of the Sons of Adam,
some believers and some disbelievers, just as He said.
4He it is Who created you, then some of you are disbelievers
and some of you are believers) [64:2].
He will then return them on the Day of Resurrection as He
started them, some believers and some disbelievers. 151 I say,
what supports this meaning, is the Hadith from Ibn Mas*ud
that Al-Bukhari recorded, (that the Prophet jg said:)
m At-Tabari 12:385.
121 At-Jabari 12:385.
131 At-Tabari 12:386.
141 Fath Al-Bari 6 :445 and 8 : 135 and Muslim 4 :2 194 .
|S| At-Tabari 12:382.
46
Tafsir Ibtt Kathtr
«By He, other than Whom there is no god, one of you might
perform the deeds of the people of Paradise until only the length
of an arm or a forearm would separate him from it. However,
that which was written in the Book takes precedence, and he
commits the work of the people of the Fire and thus enters it.
And one of you might perform the deeds of the people of the
Fire until only the length of an arm or a forearm separates
between him and the Fire. However, that which was written in
the Book takes precedence, and he performs the work of the
people of Paradise and thus enters Paradise.
We should combine this meaning - if it is held to be the
correct meaning for the Ayah - with Allah’s statement:
4So set you your face towards the religion, Hanifan. Allah's
Fitrah loith which He has created mankind $> |21 [30:30],
and what is recorded in the Two Sahlhs from Abu Hurayrah
who said that the Messenger of Allah jg said:
jjl \j2aiiJ o\jj (i jJjJ (JS 8
* Every child is bom upon the Fitrah, it is only his parents who
turn him into a Jew, a Christian or a Zoroastrian. »' 31
Muslim recorded that Tyad bin Himar said that the Messenger
of Allah jg said.
i* && Jl :JJU5 & l J >
'rt**
111 FathAl-B&ri 11:486.
|2 ‘ The meaning of this Ayah is, “Dedicate yourself to the natural
religion of Allah which He made for humanity.”
Fath Al-B&ri 3 :290 and Muslim 4 :2047
47
Surah 7. Al-A'rdf (28 - 30) (Part-8)
lAllah said, 7 created My servants Hunafa' (monotheists), but
the devils came to them and deviated them from their
religion .» (11
The collective meaning here is, Allah created His creatures so
that some of them later turn believers and some turn
disbelievers. Allah has originally created all of His servants
able to recognize Him, to single Him out in worship, and know
that there is no deity worthy of worship except Him. He also
took their covenant to fulfill the implications of this knowledge,
which He placed in their consciousness and souls. He has
decided that some of them will be miserable and some will be
happy,
io'S 1 Jft
4He it is Who created you, then some of you are disbelievers
and some of you are believers} [64:2].
Also, a Hadith states,
jA*j ^ull JS*
iAll people go out in the morning and sell themselves, and
some of them free themselves while some others destroy
themselves. » l2)
Allah’s decree will certainly come to pass in His creation.
Verily, He it is
3 4ft
iWho has measured (everything); and then guided } [87:3],
and,
4He Who gave to each thing its form and nature, then guided
it aright } (20:50).
And in the Two Sahihs:
^4 ssuDi jil ^ b\s X 156»
•yUill Jit ^4 Vj&' Jit
If* 'J* lib * jSli— 11 JUJ
1,1 Muslim 4:2197.
121 Muslim 1 :203 .
48
Tafsir Ibn Kathtr
“As for those among you
who are among the peo-
ple of happiness, they
will be facilitated to per-
form the deeds of the
people of happiness. As
for those who are among
the miserable, they will
be facilitated to commit
the deeds of the
miserable d. 111
This is why Allah said
here,
j. ** > « <'<■'
[vplc Vi y*J if-U
4A group He has guided,
and a group deserved to be
in error ;)>
Allah then explained
why,
{Qji ijji %
ibecause) surely, they took the Shaydtin as supporters instead ofAllah).
Ibn Jarir said, “This is one of the clearest arguments proving
the mistake of those who claim that Allah does not punish
anyone for disobedient acts he commits of deviations he
believes in until after knowledge of what is correct reaches
him, then he were to obstinately avoid it anyway. If this were
true, then there would be no difference between the deviations
of the misguided group - their belief that they are guided -
and the group that is in fact guided. Yet Allah has
differentiated between the two in this noble Ayah, doing so in
both name and judgement .” 121
*** At-Tabari 12:388. See the explanation of Surat At-Tawbah 9:115,
and At-Tabari’s comments on it.
121 Path Al-Bari 3 :267 and Muslim 4 :2039 .
C
mm ~
V.
s'S* "£ ,** < ".Xi s ' ><»-■
A -i
»3SJ
49
Surah 7. Al-A'rdf (31) (Part-8)
■i V ft % i£S5 gfc-S ^ £ i* 3SLj Wt fsc
431. O Children of Adam! Take your adornment to every
Masjid, and eat and drink, but waste not by extravagance,
certainly He (Allah) likes not the wasteful.)
Allah commands taking Adornment when going to the
Masjid
This honorable Ayah refutes the idolators’ practice of
performing Tawaf around the Sacred House while naked.
Muslim, An-Nasal and Ibn Jarir, (the following wording is that
of Ibn Jarir) recorded that Shu*bah said that Salamah bin
Kuhayl said that Muslim Al-Batin said that Said bin Jubayr
said that Ibn ‘Abbas said, “The idolators used to go around the
House while naked, both men and women, men in the day
and women by night. The woman would say, “Today, a part or
all of it will be unveiled, but whatever is exposed of it, I do not
allow .” 111
Allah said in reply,
its-* $ 'M h<k>
iTake your adornment to every Masjid ,) Al-‘Awfi said that Ibn
‘Abbas commented on:
iTake your adornment to every Masjid)
“There were people who used to perform Tawaf around the
House while naked, and Allah ordered them to take
adornment, meaning, wear clean, proper clothes that cover the
private parts, people were commanded to wear their best
clothes when performing every prayer .” 121 Mujahid, ‘Ata\
Ibrahim An-Nakhal, Said bin Jubayr, Qatadah, As-Suddi, Ad-
Dahhak and Malik narrated a similar saying from Az-Zuhri , 131
and from several of the Salaf. They said that this Ayah was
111 Muslim 4:2320, An-Nasal in Al-Kubra, 6:345 and At-Tabari
12:390
121 At-Tabari 12:391
131 At-Tabari 12:392-394.
51
Surah 7. Al-A‘rdf(31) ( Part-8 )
that he heard the Messenger of Allah jjg saying,
jl S <}aj {jA »l£j ^il £^1 li*
(Ut ^ ^
«77ie Son of Adam will not fill a pot worse for himself than his
stomach. It is enough for the Son of Adam to eat a few bites
that strengthens his spine. If he likes to have more, then let him
fill a third with food, a third with drink and leave a third for
his breathing V 1 *
An-Nasal and At-Tirmidhi collected this Hadith,^ At-Tirmidhi
said, “Hasan” or “ Hasan Sahih" according to another
manuscript.
‘Ata’ Al-Khurasani said that Ibn ‘Abbas commented on the
Ayah,
4And eat and drink but waste not by extravagance, certainly
He (Allah) likes not the wasteful . >
“With food and drink.” 13 ' Ibn Jarir commented on Allah’s
statement,
4-4
^Certainly He (Allah) likes not the wasteful. $
“Allah the Exalted says that He does not like those who
trespass the limits on an allowed matter or a prohibited
matter, those who go to the extreme over what He has allowed,
allow what He has prohibited, or prohibit what He has
allowed. But, He likes that what He has allowed be considered
as such (without extravagance) and what He has prohibited be
considered as such. This is the justice that He has
commanded.”' 4 '
4 u? J* OJ J gfo •Jjjl *ul iij (j>- £
.2i .-Jtff t " 4>
Ahmad 4:132.
|2 ' Tuhfat Al-Ahwadhi 7:51 and An-Nasal 4 : 178 .
■ 31 At-Tabari 12:394.
■ 4| At-Tabari 12:395.
52
Tafsir Ibn Kathir
432. Say: "Who has forbidden the adornment with clothes
given by Allah, which He has produced for His servants, and
At-Tayyibdt (good things) of sustenance?" Say: "They are, in
the lifo of this world, for those who believe, (and) exclusively for
them (believers) on the Day of Resurrection ." Thus We explain
the Aydt in detail for people who have knowledge .}
Allah refutes those who prohibit any type of food, drink or
clothes according to their own understanding, without relying
on what Allah has legislated.
4Say$ O Muhammad, to the idolators who prohibit some
things out of false opinion and fabrication,
4‘hQ zP iSj yj- zb
iWho has forbidden the adornment with clothes given by Allah,
which He has produced for His servants}
meaning, these things were created for those who believe in
Allah and worship Him in this life, even though the
disbelievers share in these bounties in this life. In the
Hereafter, the believers will have sill this to themselves and
none of the disbelievers will have a share in it, for Paradise is
prohibited for the disbelievers.
U Zfo fs 'jy> (Or
433. Say: "(But) the things that my Lord has indeed forbidden
are the Fawdliish (immoral deeds) whether committed openly or
secretly, and Ithrn, and transgression without right, and
joining partners with Allah for which He has given no
autlwrity, and saying things about Allah of which you have no
knowledge
Fahishah, Sin, Transgression, Shirk and Lying about
Alldh are prohibited
Imam Ahmad recorded that ‘Abdullah said that the
Messenger of Allah jg said,
'jj 1 ^^0 L* 4)1 ^ja Ap-i V®
Surah 7, Al-A'rdf(32 - 33) ( Part-8 )
53
“None is more jealous than Allah, and this is why He
prohibited Fawdhish, committed openly or in secret. And none
likes praise more than AZ/a/ii.' 11
This was also recorded in the Two Sahfhs.* 2 * In the
explanation of Surat Al-An‘am, we explained the Fahishah that
is committed openly and in secret. Allah said next,
A #6 »
iand Ithm, and transgression without right, } (7:331-
As-Suddi commented, “ Al-Ithm means, ‘disobedience’. As for
unrighteous oppression, it occurs when you transgress against
people without justification. ”* 3 * Mujahid said, “ Ithm includes
all types of disobedience. Allah said that the oppressor
commits oppression against himself.” 14 * Therefore, the
meaning of, Ithm is the sin that one commits against himself,
while ‘oppression’ pertains to transgression against other
people, and Allah prohibited both. Allah’s statement,
iand joining partners with Allah for which He has given no
authority, $
prohibits calling partners with Allah in worship.
iand saying things about Allah of which you have no
knowledge .>
such as lies and inventions, like claiming that Allah has a son,
and other evil creeds that you - O idolators - have no
knowledge of. This is similar to His saying:
4 So shun the abomination (worshipping) of the idols £ [22:30].
m Ahmad 1:381.
* 2 * Fath Al-Bari 9 :230 and Muslim 4:2114.
* 3 * At-Tabari 12:403.
* 4 > At-Tabari 12:403.
54
Tafsir Ibn Kathir
434. And every Ummah has its appointed term; when their
term comes, neither can they delay it nor can they advance it
an hour (or a moment).}
435. O Children of Adam! If there come to you Messengers
from among you, reciting to you My Aydt, then whosoever has
Taqwd and becomes righteous, on them shall be no fear nor
shall they grieve.}
436. But those who reject Our Aydt and treat them with
arrogance, they are the dwellers of the Fire, they will abide
therein forever.}
Allah said,
4And every Ummah has}, meaning, each generation and nation,
4 ' < &%.%#}
4its appointed term; when their term comes} which they were
destined for,
4neither can they delay it nor can they advance it an hour (or a
moment)}.
Allah then warned the Children of Adam that He sent to
them Messengers who conveyed to them His Aydt Allah also
conveyed good news, as well as warning,
ip
4 then whosoever has Taqwd and becomes righteous} by abandoning
the prohibitions and performing acts of obedience.
4X£ fi H
4on them shall be no fear nor shall they grieve. But those who
reject Our Aydt and treat them with arrogance,}
meaning, their hearts denied the Aydt and they were too
55
Surah 7. Al-A'raf (34 - 37) ( Part-8 )
arrogant to abide by them,
q |U> .>uf
ithey are the dwellers of the Fire, they will abide therein
forever.}
without end to their dwelling in it.
#■ ^ ^ i c^r # # igf ^ 50
4i^vS^ | Jit £
437. Who is more unjust than one who invents a lie against
Allah or rejects His Aydt? For such their appointed portion will
reach them from the Book (of Decrees) until Our messengers
(the angel of death and his assistants) come to them to take their
souls, they (the angels) will say: “ Where are those whom you
used to invoke and worship besides Allah," they will reply,
"They have vanished and deserted us." And they will bear
witness against themselves, that they were disbelievers.}
Idolators enjoy Their destined Share in This Life, but
will lose Their Supporters upon Death
Allah said,
o&f & 50 £}
4Who is more unjust than one who invents a lie against Allah
or rejects His Aydt?}
meaning, none is more unjust than whoever invents a lie
about Allah or rejects the Ayat that He has revealed.
Muhammad bin Ka'b Al-Qurazi said that,
4^0 S f&J jiS ^}
4For such their appointed portion will reach them from the
Book}
refers to each person’s deeds, alloted provisions and age. 1 * 1
Similar was said by Ar-Rabl‘ bin Anas and ‘Abdur-Rahman bin
Zayd bin AslamJ 2 * Allah said in similar statements,
/
111 At-Tabari 12:413.
121 At-Tabari 12:413-414.
56
Tafsir Ibn Kathir
•>* ./ ,>■ <. i* . *// ^ > .•* y ,/^r! -{/ - >; ^ ^
bjJJ ^ ..W, V V>J~' J 6 H
_ _ . _ . c*ji'
4 '*•' ojj&i iyli==> ll> jujuilt .- |l» is il
iVerily, those who invent a lie against Allah, will never be
successful. (A brief) enjoyment in this world! And then unto
Us will be their return, then We shall make them taste the
severest torment because they used to disbelieve . > (10:69-70)
and,
4yJi
iAnd whoever disbelieves, let not his disbelief grieve you . To
Us is their return, and We shall inform them what they have
done. Verily, Allah is the All-Knower of what is in the breasts
(of men). We let them enjoy for a little while. $ [31:23-24].
Allah said next,
iuntil when Our messengers come to them to take their souls .}
Allah states that when death comes to the idolaters and the
angels come to capture their souls to take them to Hellfire, the
angels horrify them, saying, “Where are the so-called partners
(of Allah) whom you used to call in the life of this world,
invoking and worshipping them instead of Allah? Call them so
that they save you from what you are suffering.” However, the
idolaters will reply,
i"They have vanished and deserted us"} meaning, we have lost
them and thus, we do not hope in their benefit or aid,
iAnd they will bear witness against themselves ^
they will admit and proclaim against themselves,
ithat they were disbelievers.}
57
Surah 7. Al-A'rdf (38 - 39) ( Part-8 )
^ £r? ot \y»- a 1 \ J »
v.
(i-^uSu
O ^JbO^/ ,^Cj) ljui*b J ISjO 1 ^UjL^SjI Ac-
"/>, / # >»
ijL^ji^i^ifj $ 4^^ jujig
JlLi J»pV^blll
^ ^ i*,
Ji oi f*A>J ^-* 5 ^4/J
s>&3&&z3vj^jtiz
pio^yj
$38. (Allah) will say:
" Enter you in the com-
pany of nations who
passed away before you,
of men and Jinn, into
the Fire." Every time a
new nation enters, it
curses its sister nation
( that went before) until
they are all together in the Fire. The last of them will say to the first
of them : "Our Lord! These misled us, so give them a double torment
of the Fire." He will say: "For each one there is double (torment), but
you know not."}
<39. The first of them will say to the last of them: "You were not
better than us, so taste the torment for what you used to earn.”}
ij^ CiU Ji 4 Ijliol J5^
j 0^' O*
1,11.1 •• U iit cJti Li jQi
cJtt L-^- 1}v
m % &h
jj U iJa C'Lt p^lii
y Siv p ju >t
ts P & UA
✓ <■'" >/ •<
Lj iyjji JL»> i>*
People of the Fire will dispute and curse Each Other
Allah mentioned what He will say to those who associate
others with Him, invent lies about Him, and reject His Ayat,
4 A 4 tf&»
4Enter you in the company of nations}, who are your likes and
similar to you in conduct,
59
Surah 7. Al-A‘raf (38 - 39) ( Part-8 )
the first nations to enter. This is because the earlier nations
were worse criminals than those who followed them, and this
is why they entered the Fire first. For this reason, their
followers will complain against them to Allah, because they
were the ones who misguided them from the correct path,
saying,
ip\ C\Z £>
4 "Our Lord! These misled us, so give them a double torment of
the Fire."}
multiply their share of the torment. Allah said in another
instance,
q % tflij Ob ai M j 42 0
1 crJuL* \Jj ijVjbUcJl UJjL. 0,1
40« the Day when their faces will be turned over in the Fire,
they will say: "Oh! Would that we had obeyed Allah and
obeyed the Messenger.” And they will say: "Our Lord! Verily,
we obeyed our chiefs and our great ones, and they misled us
from the (right) way. Our Lord! Give them a double
torment."} [33:66-68].
Allah said in reply,
p. 0
4He will say: " For each one there is double (torment)..."},
We did what you asked, and recompensed each according to
their deeds.’ Allah said in another Ayah,
o* ''xfc ^Jjf}
iThose who disbelieved and hinder (men) from the path of
Allah, for them We will add torment}[!6:88].
Furthermore, Allah said,
[SS d£2S}
iAnd verily, they shall bear their own loads, and other loads
besides their own} [29:13] and,
iAnd also (some thing) of the burdens of those whom they
60
Tafstr Ibn Kathir
misled without knowledge} (16:25].
4The first of them will say to the last of them } meaning, the
followed will say to the followers,
a}
4" You were not better than us..."} meaning, you were led astray
as we were led astray, according to As-Suddi. 111
4>jJZ c ;u \&}
4" So taste the torment for what you used to earn.”}
Allah again described the condition of the idolators during the
gathering (of Resurrection), when He said;
& jr* k m iszs #
o' i) JZ-* J5 i Is&LJ Ct&t cA\ J 15) "fp'Oryj/i?
Q J&K U^j \% O Z\'j3\ foil il ^3
!>•“ “ VI ji c?jjl
<And //lose who were arrogant will say to those who were
deemed weak: "Did we keep you back from guidance after it
come to you? Nay, but you were criminals." Those wlw were
deemed weak will say to those who were arrogant: "Nay, but it
was your plotting by night and day, when you ordered us to
disbelieve in Allah and set up rivals to Him!" And each of them
(parties) will conceal their own regrets, when they behold the
torment. And We shall put iron collars round the necks of those
who disbelieved. Are they requited aught except what they used
to do?} [34:32-33]
gfi <$*■ OjUoj % .jJ*\ ZijS "fk gji v tfi l£i»s2_0l> lliSiL iyls"” o),^
0;j >l-n oi fX ZipCgfuix A % i£s*j iCii j Jill
/ .'y v c n'/
<40. Verily, those who belie Our Aydt and treat them with
m
At-Tabari 12 :420.
62
Surah 7. Al-A'rdf (40 - 41) ( Part-8 )
arrogance, for than the gates of the heavens will not be opened,
and they will not enter Paradise until the Jamal goes through
the eye of the needle. Thus do We recompense the criminals.}
441. Theirs will be Mihad from the Fire, and over them
Ghawdsh. Titus do We recompense the wrongdoers.}
Doors of Heaven shall not open for Those Who deny
Allah’s Ay at, and They shall never enter Paradise
Allah said,
i&l&pp'i}
ifor them the gates of the heavens will not be opened,}
meaning, their good deeds and supplication will not ascend
through it, according to Mujahid, Said bin Jubayr and Ibn
‘Abbas, as Al-'Awfi and ‘Ali bin Abi Talhah reported from
him. 1 ’ 1 Ath-Thawri narrated that, Layth said that ‘Ata’
narrated this from Ibn ‘Abbas. 12 ' It was also said that the
meaning here is that the doors of the heavens will not be
opened for the disbelievers* souls, according to Ad-Dahhak
who reported this from Ibn ‘Abbas. 131 As-Suddi and severed
others mentioned this meaning. 141 What further supports this
meaning, is the report from Ibn Jarir that Al-Bara’ said that
the Messenger of Allah mentioned capturing the soul of the
‘Fajtf (wicked sinner or disbeliever), and that his or her soul
will be ascended to heaven. The Prophet said,
?LiJi .li U ijJU V) <&&ii ji & JU ‘fa 4 1* b
«1j yi i) i*i; o .ilui
«So they (angels) ascend it and it will not pass by a gathering
of the angels, but they will ask, who's wicked soul is this?'
They will reply, ' The soul of so-and-so,’ calling him by the
111 At-Tabari 12:422-423.
121 At-Tabari 12:422.
131 At-Tabari 12:422.
141 At-Tabari 12:422.
63
Surah 7. Al-A'rdf (42 - 43) (Part-8)
Dahhak bin Muzahim and As-Suddi.* 1 * Allah said next,
<Sy? <A%j}
<(77ims do We recompense the wrongdoers.}
£ hs ^ ^ vi n* J£2 * ip: ^5>
c£jjl <i Jui IjJUj jvV> jlfj* 0; 4/? 0; 4 £ Hjij |gj l«j
£l : J \;i& Jii G iii *2; 3 & &£ 3 Vjj S' e uSl ^
4i|*5jH5 & e* £V
442. But those who believed, and worked righteousness - We
burden not any person beyond his scope - such are the dwellers
of Paradise. They will abide therein .}
443. And We shall remove from their breasts any Ghill ; rivers
flowing under them, and they will say: " All the praises and
thanks be to Allah, Who has guided us to this, and never could
we have found guidance, were it not that Allah had guided us!
Indeed, the Messengers of our Lord did come with the truth."
And it will be cried out to them : " This is the Paradise which
you have inherited for what you used to do."}
Destination of Righteous Believers
After Allah mentioned the condition of the miserable ones,
He then mentioned the condition of the happy ones, saying,
\pr. <Z$j}
4But those who believed, and worked righteousness}
Their hearts have believed and they performed good deeds with
their limbs and senses, as compared to those who disbelieved
in the Ayat of Allah and were arrogant with them. Allah also
said that embracing faith and implementing it are easy, when
He said.
•>
*1 Vi
OS pftpii 4 C &
4But those who believed, and worked righteousness - We
111 At-Jabari 12:436.
64
Tafsir Ibn Katlur
burden not any person beyond his scope - such are the dwellers
of Paradise. They will abide therein. And We shall remove from
their breasts any Ghill ;}
meaning, envy and hatred. Al-Bukhari recorded that Abu Said
Al-Khudri said that the Messenger of Allah jg said,
^ ji? I j&j lil c />- tljjdl ^
QUJjJl jlS 1 Jal eJ^i\ ^ oj oJLj ^--a.
“After the believers are saved from entering the Fire, they zvill
be kept in wait by a bridge between Paradise and Hellfire.
Then, transgression that occurred between than in the life of
this world will be judged. Until, when they are purified and
cleansed, they will be given permission to enter Paradise. By
He in Whose Hand is my soul! One of them will be able to find
his dwelling in Paradise more so than he did in the life of this
world .» ll)
As-Suddi said about Allah’s statement,
<&£ ii k 4 ^
iAnd We shall remove from their breasts any Ghill; rivers
flowing under than,}
“When the people of Paradise are taken to it, they will find a
tree close to its door, and two springs from under the trunk of
that tree. They will drink from one of them, and all hatred will
be removed from their hearts, for it is the cleansing drink.
They will take a bath in the other, and the brightness of
delight will radiate from their faces. Ever after, they will never
have messy hair or become dirty.” 121
An-Nasal and Ibn Marduwyah (this being his wording) recorded
that Abu Hurayrah said that the Messenger of Allah said,
aJ A^lia 4)1 jf '■ J tjlljl ^jA oJLmj lA \£jj I Jjfcl
1.IX 4)1 (jf jJ * a!>xJ l ^jA oJalAA iSji J *
» 3 ' •
111 Fath Al-Bari 5:115.
121 At-Jabari 12:439.
65
/
Surah 7. Al-A'rdf (43 - 44) ( Part-8 )
t
x
« Each of the people of
Paradise will see his seat
in the Fire and he will
say, ' Had not Allah
guided me! And this will
cause him to be gratefid.
Each of the people of the
Fire zuill see his seat in
Paradise, and he will
say, 'Might that Allah
had guided me!' So it
will be a cause of an-
guish for Wra.i 111
This is why when
the believers are
awarded seats in
Paradise that
belonged to the people
of the Fire, they will
be told, “This is the
Paradise that you
inherited because of
what you used to do.”
This means, because
of your good deeds,
you earned Allah’s mercy and thus entered Paradise and took
your designated dwellings in it, comparable to your deeds.
This is the proper meaning here, for it is recorded in the Two
Sahths that the Prophet jg said,
ills- l) jl
'‘And knoiv that the good deeds of one of you will not admit
him into Paradise .»
UU
i fji ’ \ 'X fffx* jl 1 1
/ > ✓ *■' y */./ .//' , •/> r* / ,
sEJ i -C-& j *~$** j _
They said, “Not even you, O Allah’s Messenger?” He said,
j» 4i>! Nj lii
«Not even l, unless Allah grants it to me out of His mercy and
111 An-Nasal in Al-Kubra 6 :447 .
66
Tafsir Ibn Kathir
favor, n 11 '
l*»- J&j U ^ju>j U*> Uy L liju-j ju ^ jGJI t — \
r''" %"*•" -f , ^ * r *•>' ' -If . if if ^ i; < *>'~ f*t ;> l/' \\s
yj*-j 5 s sWt' j 6 * J J- i ^ a d u^' aUI o' p-p^. >a> 'jJli
4 sjfi\ |A)
<44. And Me dwellers of Paradise will call out to the dwellers
of the Fire (saying) : "We have indeed found true what our Lord
had promised us; have you also found true what your Lord
promised (warned)?" They shall say: "Yes." Then a crier will
proclaim between them: "The curse of Allah is on the
wrongdoers .">
<45. Those who hindered (men) from the path of Allah, and
would seek to make it crooked, and they were disbelievers in the
Hereafter. $
People of Hellfire will feel Anguish upon Anguish
Allah mentioned how the people of the Fire will be
addressed, chastised and admonished when they take then-
places in the Fire,
<"We (dwellers of Paradise) have indeed found true what our
Lord had promised us; luwe you (dwellers of Hell) also found
true what your Lord promised (warned)?" They shall say:
"Yes.'>
In Surat As-Saffat, Allah mentioned the one who had
disbelieving companion.
Crt ilS J ^ ili S/J)j Q;y_}jA
a
<So lie looked down and saw him in the midst of the Fire. He
said: "By Allah! You have nearly ruined me. Had it not been
for the grace of my Lord, I would certainly have been among
those brought forth (to Hell).” (The dwellers of Paradise will
say!) "Are we then not to die (any more)? Except our first
111 Fath Al-Bdri 11 :300 and Muslim 4:2170.
67
Surah 7. Al-A'rdf(44 - 45) (Part-8)
death, and we shall not be punished?”} [37:55-59].
Allah will punish the disbeliever for the claims he used to
utter in this life. The angels will also admonish the
disbelievers, saying,
V Ijc* LJj
IT C £2 Gi IT' IAG y
iThis is the Fire which you used to belie. Is this magic or do
you not see? Taste you therein its heat and whether you are
patient of it or impatient of it, it is all the same. You are only
being requited for what you used to do} [52:14-16].
The Messenger of Allah jg admonished the inhabitants of the
well at Badr:
• «* ' -* • #<•* \ »«*<» ' ' * •'! * I ■ + • I ♦ " I"! I^y,
# .« * 5 * * <■ * * + « j * ' < ♦. /
• >, {<
«0 Afw Jahl bin Hishaml O 'Utbah bin Rabfah! O Shaybah
bin Rabi'ah (and he called their leaders by name)! Have you
found what your Lord promised to be true (the Fire)? I certainly
found what my Lord has promised me to be true (victory).*
Umar said, “O Allah’s Messenger! Do you address a people
who have become rotten carrion?” He jg said.
if oA^: 'i &
'-J I WV W
•By He in Whose Hand is my soul! You do not hear what I am
saying better than they do, but they cannot reply. i 1 ' 1
Allah’s statement,
I.,-~ '?frV
Tf-rV.
iThen a crier will proclaim between them} will herald and
announce,
Je 4al ild
4The curse of Allah is on the wrongdoers} meaning, the curse will
I 1 * Muslim 3:2203 .Those were the disbelievers of the Quraysh who
were killed at the battle of Badr, Their corpses were thrown into the
well.
69
Surah 7. Al-A'raf (46 - 47) ( Part-8 )
that Allah described,
iSo a wall will be put up between them, with a gate therein.
Inside it will be mercy, and outside it will be torment. $ [57:13]
It is also about Al-A'raf that Allah said,
iXj
iand on Al-A'raf will be men}.” 111
Ibn Jarir recorded that As-Suddi said about Allah’s statement,
ibk <&}
iAnd between them will be a screen } “It is the wall, it is Al-
A ‘raf. ”* 21 Mujahid said, u Al-A'raf is a barrier between Paradise
and the Fire, a wall that has a gate.”* 31
Ibn Jarir said, "Al-A'raf is plural for 'Urf where every
elevated piece of land is known as ‘Urf to the Arabs.”
As-Suddi said, “ Al-A'raf is so named because its residents
recognize ( Ya'rifun ) the people. Al-A‘rafs residents are those
whose good and bad deeds are equal, as Hudhayfah, Ibn
‘Abbas, Ibn Mas'ud and several of the Salaf and later
generations said.” Ibn Jarir recorded that Hudhayfah was
asked about the people of Al-A'raf and he said, “A people
whose good and bad deeds are equal. Their evil deeds
prevented them from qualifying to enter Paradise, and their
good deeds qualified them to avoid the Fire. Therefore, they
are stopped there on the wall until Allah judges them.”* 41
Ma'mar said that Al-Hasan recited this Ayah,
iand at that time they will not yet have entered it (Paradise),
but they will hope to enter (it).}
Then he said, “By Allah! Allah did not put this hope in their
hearts, except for an honor that He intends to bestow on
111 At-Tabari 12:249.
121 At-Tabari 12:449.
131 At-Tabari 12 :451 .
,4! At-Tabari 12:453.
72
Surah 7. Al-A'raf (50 - 51) ( Part-8 )
bin Abi Talhah reported from Ibn ‘Abbas,
it
4 Are they those, of whom you swore that Allah would never
show them mercy? 4
refers to the people of Al-A'raf who will be told when Allah
decrees:
4(Behold! It has been said to them): "Enter Paradise, no fear
shall be on you, nor shall you grieve .'V 11
r^u %s c. % $$ os eL& 'M 5 M &&
\j\£s» Uj l-ii* >pj> IjLi ^ | v .Vi ^5u
450. And the dwellers of the Fire will call to the dwellers of
Paradise : "Pour on us some water or anything that Allah has
provided you with.” They will say: " Both (water and
provision) Allah has forbidden for the disbelievers . 4
451 . " Who took their religion as amusement and play, and the
life of the world deceived them." So this Day We shall forget
them as they forgot their meeting of this Day, and as they used
to reject Our Aydt-4
The Favors of paradise are Prohibited for the People of
the Fire
Allah emphasizes the disgrace of the people of the Fire. They
will ask the people of Paradise for some of their drink and
food, but they will not be given any of that. As-Suddi said,
4& « GL-& \*4 3 jSP
4 And the dwellers of the Fire will call to the dwellers of
Paradise: " Pour on us some water or anything that Allah has
provided you with
“That is food”. 121 Ath-Thawri said that TJthman Ath-Thaqafi
111 At-Tabari 12:469.
121 At-Tabari 12:473.
Tafsir Ibn Kathtr
said that Said bin Jubayr commented on this Ayah, “One of
them will call his father or brother, ‘I have been burned, so
pour some water on me.’ The believers will be asked to reply,
and they will reply,
jp o#- sSf
4" Both Allah has forbidden to the disbelievers . ”} ”* 1 *
‘Abdur-Rahman bin Zayd bin Aslam said that,
4" Both Allah has forbidden to the disbelievers “Refers to the food
and drink of Paradise.”* 21
Allah describes the disbelievers by what they used to do in
this life, taking the religion as amusement and play, and being
deceived by this life and its adornment, rather than working
for the Hereafter as Allah commanded,
4'-^* -•-t'iJi Ui==»
4So this Day We shall forget them as they forgot their meeting
of this Day }
meaning, Allah will treat them as if He has forgotten them.
Certainly, nothing escapes Allah’s perfect watch and He never
forgets anything. Allah said in another Ayah,
4In a Record. My Lord neither errs nor forgets ^ [20:52]
Allah said - that He will forget them on that Day - as just
recompense for them, because,
i'fcgiSip*
4They have forgotten Allah, so He has forgotten them} [9:67]
i Jills' }
iLike this: Our Ayat came unto you, but you disregarded than, and
so this Day, you will be neglected } [20:126] and,
*U! <T ^
111 At-Tabari 12:474.
121 At-Tabari 12:474.
73
Surah 7. Al-A'raf (51 - 52) ( Part-8 )
($gDi& '«v
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< Aj L»-^»-li »LJ\ C^jS-J^ZJLm ")J IS
iAtid it will be said :
This Day We will for-
get you as you Jbrgot the
meeting of this Day of
yours."} (45:34)
Al-‘Awfi reported that
Ibn ‘Abbas commented
on,
i^=» y$\>}
7-t<k '•&,
4 So this Day We shall
forget them as they Jbr-
got their meeting of this
Day}
“Allah will forget the
good about them, but
not their evil.”
And ‘Ali bin Abi
Talhah reported that
Ibn ‘Abbas said, “We
shall forsake them as
they have forsaken
the meeting of this
Day of theirs.”
Mujahid said, “We shall leave them in the Fire.” As-Suddi said,
“We shall leave them from any mercy, just as they left any
action on behalf of the meeting on this Day of theirs.”
It is recorded in the Sahih that Allah will say to the servant
on the Day of Resurrection:
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«. ,£J IIS
«"Have I not gotten you married? Have I not honored you?
Have I not made horses and camels subservient for you and
allowed you to become a leader and a master?" He will say,
"Yes." Allah will say, "Did you think that you will meet
Tahur um raimir
Me?" He will say, "No." Allah the Exalted will say, 'Then
this Day, I will forget you as you have forgotten Me."
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<52. Certainly, We have brought to them a Book (the Qur'an)
which We have explained in detail with knowledge, a guidance
and a mercy to a people who believe
i53. Await they just for the final fulfillment of the event? On
the Day the event is finally fulfilled, those who neglected it
before will say : " Verily , the Messengers of our Lord did come
with the truth, now are there any intercessors for us that they
might intercede on our behalf? Or could we be sent back (to the
first life of the world) so that we might do (good) deeds other
than those (evil) deeds which we used to do?" Verily, they have
lost themselves and that which they used to fabricate has gone
away from them.}
The Idolaters have no Excuse
Allah states that He has left no excuse for the idolaters, for
He has sent to them the Book that the Messenger came
with, and which is explained in detail,
i(This is) a Book, the Ayat whereof are perfected (in every
sphere of knowledge), and then explained in detail > [11:1]
Allah said next,
iWe have explained in detail with knowledge > meaning, *We have
perfect knowledge of what We explained in it’. Allah said in
another Ayah,
Muslim 4 :2279 .
75
Surah 7. Al-A'rdf (52 - 53) (Part-8)
4He has sent it datum with His Knowledge ,} [4:166]
The meaning here is that after Allah mentioned the loss the
idolators end up with in the Hereafter, He stated that He has
indeed sent Prophets and revealed Books in this life, thus
leaving no excuse for them. Allah also said;
4 And We never punish until We have sent a Messenger (to
give warning ). > [17:15]
This is why Allah said here,
4Await they just far the final fulfillment of the event?}
in reference to what they were promised of torment,
punishment, the Fire; or Paradise, according to Mujahid and
several others. 11 ’
40n the Day the event is finally fulfilled ,} on the Day of
Resurrection, according to Ibn ‘Abbas, 1 ,21
4those who neglected it before will say } those who ignored it in
this life and neglected abiding by its implications will say,
4TS [A& :t& o-, U A
4“Verily, the Messengers of our Lord did come with the truth,
now are there any intercessors far us that they might intercede
on our behalf?”}
so that we are saved from what we ended up in.
&
4”Or could we be sent back”}, to the first life,
4” So that we might do (good) deeds other than those (evil)
deeds which we used to do?”}.
111 Af -Tabari 12:479.
121 AMabari 12:479.
76
Tafsir Ibn Kathir
This part of the Ayah is similar to Allah’s statement,
& i g; ^ tflfi M £ % \ s5 %}
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ilf you could but see when they will be held over the (Hell)
Fire! They will say: " Would that we were but sent back! Then
we would not deny the Aydt of our Lord, and we would be of
the believers!" Nay, it has become manifest to them what they
had been concealing before. But if they were returned (to the
world), they would certainly revert to that which they were
forbidden. And indeed they are liars } [6:27-28]
Allah said here,
yu==» U jSj ii'
•'"4 rjfs.
iVerily, they have lost themselves and tint which they used to
fabricate has gone away from them.}
meaning, they destroyed themselves by entering the Fire for
eternity,
if £1 ££j}
4 And that which they used to fabricate has gone away from
them.}
What they used to worship instead of Allah abandoned them
and will not intercede on their behalf, aid them or save them
from their fate.
!sj-Z f ; 4 i/yV?) c/^L1T\ jiu ^ ji fit ^>[}
jii' j v* tsfh fjiz ji^if jjf
4 & & i'C-
454. Indeed, your Lord is Allah, VJho created the heavens and
the earth in Six Days, and then He rose over (Istawa) the
Throne. He brings the night as a cover over the day, seeking it
rapidly, and (He created) the sun, the moon, the stars subjected
to His command. Surely, His is the creation and
commandment. Blessed is Allah, the Lord of all that exists!}
The Universe was created in Six Days
Allah states that He created the universe, the heavens and
77
Surah 7. Al-A'raf (54) ( Part-8 )
earth and all that is in, on and between them in six days, as
He has stated in several Ayat in the Qur’an. These six days
are: Sunday, Monday, Tuesday, Wednesday, Thursday and
Friday. On Friday, the entire creation was assembled and on
that day, Adam was created. There is a difference of opinion
whether these days were the same as our standard days as
suddenly comes to the mind, or each day constitutes one
thousand years, as reported from Mujahid , 1 ’ 1 Imam Ahmad
bin Hanbal, and from Ibn ‘Abbas according to Ad-Dahhak’s
narration from him. As for Saturday, no creation took place in
it since it is the seventh day of (of the week). The word ‘As-
Sabt’ means stoppage, or break.
Imam Ahmad recorded Abu Hurayrah saying: ‘Allah’s
Messenger told me:
>'y j jajJt } i ^ y-
•«J^I
t Allah created the dust on Saturday, and He created the
mountains on Sunday, and He created tlte trees on Monday,
and He created the unpleasant things on Tuesday and He
created the light on Wednesday and He spread the creatures
through out it on Thursday and He created Adam after 'Asr on
Friday. He was the last created during the last hour of Friday,
between 'Asr and the night . » |2 '
Meaning of Istawa
As for Allah’s statement,
iand then He rose over (Istawa) the Throne }
the people had several conflicting opinions over its meaning.
However, we follow the way that our righteous predecessors
111 At-Tabari 12:482.
12 ' Ahmad 2:327 and Muslim no. 2149
took in this regard, such as Malik, Al-Awzal, Ath-Thawri, Al-
Layth bin Sa'd, Ash-Shafit, Ahmad, Ishaq bin Rahwayh and
the rest of the scholars of Islam, in past and present times.
Surely, we accept the apparent meaning of, Al-Istawa, without
discussing its true essence, equating it (with the attributes of
the creation), or altering or denying it (in any way or form). We
also believe that the meaning that comes to those who equate
AU4h with the creation is to be rejected, for nothing is similar
to Allah,
iThere is nothing like Him, and He is the All-Hearer, the All-
Seer.) (42:11)
Indeed, we assert and affirm what the Imams said, such as
Nu’aym bin Hammad Al-Khuza’i, the teacher of Imam Al-
Bukhari, who said, “Whoever likens Allah with His creation,
will have committed Kufr. Whoever denies what Allah has
described Himself with, will have committed Kufr. Certainly,
there is no resemblance (of Allah with the creation) in what
Allah and His Messenger ^ have described Him with. Whoever
attests to Allah’s attributes that the plain Ayat and authentic
Hadiths have mentioned, in the manner that suits Allah’s
majesty, all the while rejecting all shortcomings from Him, will
have taken the path of guidance.”
The Day and the Night are among the Signs of Allah
Allah said.
ife S4'
4He brings the night as a cover over the day, seeking it rapidly ,)
meaning, the darkness goes away with the light, and the light
goes away with the darkness. Each of them seeks the other
rapidly, and does not come late, for when this vanishes, the
other comes, and vice versa. Allah also said;
iAnd a sign for them is the night. We withdraw therefrom the
79
Surah 7. Al-A'rdf (54) ( Part-8 )
day, and behold, they are in darkness . And the sun runs on its
fixed course for a term (appointed). That is the decree of the
All-Mighty, the All-Knowing. And the moon, We have
measured for it mansions (to traverse) till it returns like the old
dried curved date stalk. It is not for the sun to overtake the
moon, nor does the night outstrip the day. They all float, each
in an orbit.} (36:37-40)
Allah’s statement,
iNor does the night outstrip the day} (36:40) means, the night
follows the day in succession and does not come later or earlier
than it should be. This is why Allah said here,
(»>jA j—
4 seeking it rapidly, and (He created) the sun, the moon, the
stars subjected to His command.}
meaning, all are under His command, will and dominion. Allah
alerted us afterwards,
iSurely, His is the creation and commandment} the dominion and
the decision. Allah said next,
i\ is a
iBlessed is Allah, the Lord of the all that exists!} which is similar
to the Ayah,
.till' 4 -& 0 }
4 Blessed be He Who has placed in the heaven big stars} (25:61)
Abu Ad-Darda’ said a supplication, that was also attributed to
the Prophet
j* iiiUf iik £.>: Jjdp is iuii iii; & itiiit iu
•*IS Jl «iL *iS
«0 Allah! Yours is all the kingdom, all the praise, and Yours
is the ownership of all affairs. I ask You for all types of good
and seek refuge with You from all types of evil.*
Surah 7. Al-A'rdf (55 - 56) f Part-8)
81
iand Khujyah}, with the humbleness in your hearts and
certainty of His Oneness and Lordship not supplicating loudly
to show off. 111
Forbidding Aggression in Supplications
It was reported that ‘Ata’ Al-Khurasani narrated from Ibn
‘Abbas, who said about Allah’s statement,
4<U£& U * At
4He likes not the aggressors } “In the Du’a’ and otherwise.” |2)
Abu Mijlaz commented on,
U v At
4He likes not the aggressors >, “Such (aggression) as asking to
reach the grade of the Prophets.”* 31 Imam Ahmad narrated that
Abu Ni'amah said that ‘Abdullah bin Mughaffal heard his son
supplicating, “O Allah! I ask you for the white castle on the
right side of Paradise, if I enter it.” So ‘Abdullah said, “O my
son! Ask Allah for Paradise and seek refuge with Him from the
Fire, for I heard the Messenger of Allah jgj saying,
iThere will come some people who transgress in supplication
and purification »”* 41
Ibn Majah tS| and Abu Dawud |e| recorded this Hadlth with a
good chain that there is no harm in, and Allah knows best.
The Prohibition of causing Mischief in the Land
Allah said next,
ufjVi" J
4 And do not do mischief on the earth, after it has been set in
order} [5:56].
111 At-Tabari 12:485.
121 At-Tabari 12:486.
■ 3| At-Tabari 12:486.
141 Ahmad 5 :55
151 Ibn Majah 2:2171.
161 Abu Dawud 1 :73.
82
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Tafsir Ibn Kathir
Allah prohibits
causing mischief on
the earth, especially
after it has been set
in order. When the
affairs are in order
and then mischief
occurs, it will cause
maximum harm to
the people; thus Allah
forbids causing
mischief and ordained
worshipping Him,
supplicating to Him,
begging Him and
being humble to Him.
Allah said,
ite; t£ \&}
iand invoke Him with
fear and hope} fearing
what He has of severe
torment and hoping in
what He has of
tremendous reward.
Allah then said,
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4 Surely , Allah's mercy is (ever) near unto the good-doers}
meaning, His mercy is for the good-doers who obey His
commands and avoid what He prohibited. Allah said in
another Ayah,
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iAnd My mercy envelopes all things. That (mercy) I shall
ordain for those who who have Taqwa.} [7: 156).
Matar Al-Warraq said, “Earn Allah’s promise by obeying Him,
for He ordained that His mercy is near to the good-doers.” Ibn
83
Surah 7. Al-A'raf (57 - 58) ( Part-8 )
Abi Hatim collected this statement,
m
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<57 . And it is He Who sends the winds as heralds of glad
tidings, going before His mercy (rain). Till when they have
carried a heavy-laden cloud, We drive it to a land that is dead,
then We cause water (rain) to descend thereon. Then We
produce every kind of fruit therewith. Similarly, We shall raise
up the dead, so that you may remember or take heed.}
i58 . The vegetation of a good land comes forth (easily) by the
permission of its Lord; and that which is bad, brings forth
nothing but (a little) with difficulty. Thus do We explain
variously the Ay at for a people who give thanks .}
Among Allah’s Signs, He sends down the Rain and brings
forth the Produce
After Allah stated that He created the heavens and earth and
that He is the Owner and Possessor of the affairs Who makes
things subservient (for mankind), He ordained that He be
invoked in Du'd’, for He is able to do all things. Allah also
stated that He is the Sustainer and He resurrects the dead on
the Day of Resurrection. Here, Allah said that He sends the
wind that spreads the clouds that are laden with rain. Allah
said in another Ayah ,
AylrP of J -j{ o! jy}
iAnd among His signs is this, that He sends the winds with
glad tidings} (30:46). Allah's statement,
Agoing before His mercy} means, before the rain. Allah also
said;
m
Ibn Abi Hatim 5 :1501 .
84
Tafsir Ibti Kattrir
iff *£\ % frz 2%
4And He it is Who sends down the rain after they have
despaired, and spreads His mercy. And He is Al-Wali (the
Guardian), Al-Hamid (the praiseworthy ^ (42:28) and,
dfi * 2)1
& $ £
}Look then at the results of Allah's mercy, how He revives the
earth after its death. Verily, that [is the one Who] shall indeed
raise the dead, and He is able to do all things} [30:50].
Allah said next,
jjil Til -^}
iTill when they have carried a heavy-laden cloud}
when the wind carries clouds that are heavy with rain, and
this is why these clouds are heavy, close to the earth, and
their color is dark. Allah’s statement.
<i#A
4We drive it to a land that is dead} that is, a dry land that does
not have any vegetation. This Ayah is similar to another Ayah,
iAnd a sign for them is the dead land. We give it life} [36:33],
This is why Allah said here,
4 3>*i' \ijf if ^ ‘ii
4Then We produce every kind of fruit therewith. Similarly, We
shall raise up the dead.}
meaning, just as We bring life to dead land, We shall raise up
the dead on the Day of Resurrection, after they have
disintegrated. Allah will send down rain from the sky and the
rain will pour on the earth for forty days. The corpses will
then be brought up in their graves, just as the seeds become
grow in the ground (on receiving rain). Allah often mentions
this similarity in the Qur’an when He gives the example of
what will happen on the Day of Resurrection, and bringing life
to dead land,
Surah 7. Al-A'rdf (57 - 58) ( Part-8 )
85
iso that you may remember or take heed.}
Allah’s statement,
<j»k fiQ £4*. 4-^ ‘-ffiy}
iThe vegetation of a good land comes forth (easily) by the
permission of its Lord ;}
meaning, the good land produces its vegetation rapidly and
proficiently. Allah said in another Ayah (about Maryam,
mother of Isa, peace be upon him);
i£H
iHe made her groiu in a good manner .} [3:37]
The Ayah continues,
iand that which is bad, brings forth nothing but with difficulty.}
Mujahid, and others such as As-Sibakh, etc. also said this . 111
Al-Bukhari recorded that Abu Mdsa said that the Messenger
of Allah jfe said,
tijf } (JLjl ja a , li I U jii»
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UJj **5^ 44 ‘4^4 '>*3j3 '3^-3 4^ £& iUJi
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“The parable of the guidance and knowledge with which Allah
has sent me is that of an abundant rain falling on a land, some
of which was fertile soil that absorbed rain water and brought
forth vegetation and grass in abundance. And another portion
of it was hard and held the rain water; and Allah benefited the
people with it, they utilized it for drinking, making their
At-Tabari 12:497.
86
Tafsir Ibn Kathir
animals drink from it, and for irrigation of the land for
cultivation . And a portion of it was barren which could neither
hold the water nor bring forth vegetation. The first is the
example of the person who comprehends Allah's religion and
gets benefit which Allah sent me with, by leamign and teaching
others. The last example is that of a person who does not care
for it and does not accept the guidance Allah sent me with.W
4 Sktf ^ ot JK
< 59 . Indeed, We sent Nuh to his people and he said: "O my
people! Worship Allah! You have no other god but Him.
Certainly, I fear for you the torment of a Great Day!"}
460. The leaders of his people said: "Verily, we see you in
plain error."}
461. [Nuh] said: "O my people ! There is no error in me, but I
am a Messenger from the Lord of all that exists!}
462. I convey unto you the Messages of my Lord and give
sincere advice to you. And I know from Allah what you know
not."}
The Story of Nuh and His People
After Allah mentioned the story of Adam in the beginning of
this Surah, He started mentioning the stories of the Prophets,
the first then the latter of them. Allah mentioned the story of
NOh, because he was the first Messenger Allah sent to the
people of the earth after Adam. His name was Nah bin Lamak
bin MatQshalakh bin KhanQkh. And Khanukh was, as they
claim, the Prophet Idris. And Idris was the first person to write
letters using pen, and he was the son of Barad bin Mahlil, bin
Qanln bin Yanish bin Shith bin Adam, upon them all be
peace. This lineage is mentioned by Muhammad bin Ishaq and
other Im^ms who document lineage.
111 Fath Al-Bari 1:211.
87
Surah 7. Al-A'rdf(59 - 62) (Part-8)
‘Abdullah bin ‘Abbas and several other scholars of Tafstr said
that the first idol worship began when some righteous people
died and their people built places of worship over their graves.
They made images of them so that they could remember their
righteousness and devotion, and thus, imitate them. When
time passed, they made statues of them and later on
worshipped these idols, naming them after the righteous
people: Wadd, Suwa‘, YaghQth, Ya'dq and Nasr. After this
practice became popular, Allah sent Ndh as a Messenger, all
thanks are due to Him. Ntlh commanded his people to
worship Allah alone without partners, saying,
Sti 41 .4 & \/j$ 4 %}
i“0 my people! Worship Allah! You have no other god but
Him. Certainly, I fear for you the torment of a Great Day!"}
the torment of the Day of Resurrection, if you meet Allah while
associating others with Him.
4**? « Vat ji;»
4The leaders of his people said} meaning, the general public,
chiefs, commanders and great ones of his people said,
fU, 4 t\}
4 "Verily, we see you in plain error”} because of your calling us to
abandon the worship of these idols that we found our
forefathers worshipping.
This, indeed, is the attitude of evil people, for they consider
the righteous people to be following misguidance. Allah said in
other Ayat,
iAnd when they saw them, they said: ” Verily , these have
indeed gone astray!”} [83:32] and,
4^ -Sil
4 And those who disbelieve say of those who believe: "Had it
been a good thing, they (the weak and poor) xvould not have
preceded us thereto!” And when they have not let themselves be
88
Tafsir Ibn Kathir
guided by it (this Qur'an), they say: "This is an ancient lie !"}
[46:11]
There are several other Aydt on this subject.
yj OJ 3>ij Jpj cHI -aP*.
i[Nuh] said: "O my people! There is no error in me, but I am
a Messenger from the Lord of all that exists!"}
meaning, there is nothing wrong with me, but I am a
Messenger from the Lord of all that exists, Lord and King of all
things,
4" I convey unto you the Messages of my Lord and give sincere
advice to you. And I know from Allah what you know not.”}
This is the attribute of a Messenger, that he conveys using
plain, yet eloquent words, offers sincere advice and is
knowledgeable about Allah; indeed, no other people can
compete with the Prophets in this regard. In his Sahlh,
Muslim recorded that the Messenger of Allah jg said to his
Companions on the Day of ‘Arafah, when their gathering was as
large as it ever was,
«0 people! You will be asked about me, so what will you s«y?»
They said, “We testify that you have conveyed and delivered
(the Message) and offered sincere advice.” So he kept raising
his finger to the sky and lowering it towards them, saying,
•i^i rJfo*
«0 Allah! Bear witness, O Allah! Bear witness.
** $$ #* 3 . js & ^5 a % an i zk »
Ly 1 J&j AiLjfli
463. "Do you wonder that there has come to you a Reminder
from your Lord through a man from among you, that he may
m
Muslim 2 :890 .
89
Surah 7. Al-A‘rdf(68 - 64) ( Part-8 )
warn you, so that you may fear Allah and that you may receive
(His) mercy?"}
464. But they belied him, so We saved him and those along
with him in the Fulk, and We drowned those who belied Our
Aydt. They were indeed a blind people .}
Allah said that Nuh proclaimed to his people,
4"Do you wonder...”}, do not wonder because of this. Surely,
it is not strange that Allah sends down revelation to a man
among you as mercy, kindness and compassion for you, so that
he warns you that you may avoid Allah’s torment by
associating none with Him,
&hj}
4"and that you may receive (His) mercy."} Allah said,
4 \*&>}
4But they belied him} but they insisted on rejecting and opposing
him, and only a few of them believed in him, as Allah stated in
another Ayah. Allah said next,
4 So We saved him and those along with him in the Fulk} the ark,
4And We drowned those who belied Our Aydt.}
Allah said in another Ayah,
iBecause of their sins they were drowned, then they were
admitted into the Fire. And they found none to help them
instead of Allah.} [71:25]
Allah said,
Cy ijVfe. £[}
4They were indeed a blind people.} meaning, blind from the
Truth, unable to recognize it or find their way to it. Here, Allah
said that He has taken revenge from His enemies and saved His
90
91
Surah 7. Al-A'rdf(65 -69) ( Part-8 )
said: "O my people! Worship Allah! You have no other god but
Him. Will you then not have Taqwa?"}
466. The leaders of those who disbelieved among his people
said: "Verily, we see you in foolishness, and verily, we think
you are one of the liars.”}
467. (Hud) said : "O my people! There is no foolishness in me,
but (I am) a Messenger from the Lord of all that exists !}
468. "I convey unto you the Messages of my Lord, and l am a
trustworthy adviser (or well-wisher) for you.}
469. "Do you wonder that there has come to you a Reminder
(and an advice) from your Lord through a man from among you
to warn you? And remember that He made you successors
(generations after generations) after the people of Nuh and
increased you amply in stature. So remember the graces
(bestowed upon you) from Allah so that you may be
successful."}
The Story of Hud, Peace be upon Him, and the Lineage of
the People of 'Ad
Allah says, just as We sent Nilh to his people, similarly, to
the ‘Ad people. We sent Hud one of their own brethren.
Muhammad bin Ishaq said that the tribe of ‘Ad were the
descendants of ‘Ad, son of Iram, son of ‘Aws, son of Sam, son
of Nuh. I say, these are indeed the ancient people of ‘Ad whom
Allah mentioned, the children of ‘Ad, son of Iram who were
living in the deserts with lofty pillars or statues. Allah said,
4 (A ^ j
4Have you not seen how your Lord dealt with 'Ad (people). Of
Iram like (lofty) pillars . The like of which were not created in
the land?} [89:6-8]
because of their might and strength. Allah said in another
instance,
ij$ \jj> frf »ji llj o* ijltt, *(c Oi}
4As for 'Ad, they were arrogant in the land without right, and
they said: "Who is mightier than us in strength ?" See they not
92
Tafsir Ibn Kathir
that Allah Who created them was mightier in strength than
them. And they used to deny Our Aydt !} [41:15).
The Land of ‘Ad
The people of 'Ad lived in Yemen, in the area of Ahqaf, which
means sand mounds. Muhammad bin Ishaq narrated that Abu
At-Tufayl ‘Amir bin Wathilah said that he heard ‘Ali (bin Abi
Talib) saying to a man from Hadramawt (in Yemen), “Have you
seen a red sand mound, where there are a lot of Arak and
Lote trees in the area of so-and-so in Hadramawt? Have you
seen it?" He said, “Yes, O Commander of the faithful! By Allah,
you described it as if you have seen it before.” ‘Ali said, 1 have
not seen it, but it was described to me.” The man asked,
“What about it, O Commander of the faithful?” ‘Ali said,
“There is the grave of Had, peace be upon him, in its
vicinity.” 1 11 Ibn Jarir recorded this statement, which gives the
benefit of indicating that ‘Ad used to live in Yemen, since
Prophet Hud was buried there. Prophet Hud was among the
noble men and chiefs of ‘Ad, for Allah chose the Messengers
from among the best, most honorable families and tribes.
Had’s people were mighty and strong, but their hearts were
mighty and hard, for they were among the most denying of
Truth among the nations. Prophet Hud called ‘Ad to worship
Allah alone without partners, and to obey and fear Him.
Debate between Hud and his People
w « i£T 'IS tai
iThe leaders of those who disbelieved among his people said ...>
meaning, the general public, chiefs, masters and commanders
of his people said,
i&g 3i P& 4
4"Verily, we see you in foolishness, and verily, we think you
are one of the liars ' >
meaning, you are misguided because you call us to abandon
worshipping the idols in order to worship Allah Alone.
At-Tabari 12:507.
93
Surah 7. Al-A‘rdf(65 -69) ( Part-8 )
Similarly, the chiefs of Quraysh wondered at the call to
worship One God, saying,
4' 'Has he (Muhammad) made the gods (all) into One God?”}
[38:5].
4 (Hud) said : "O my people! There is no foolishness in me, but
(I am) a Messenger from the Lord of all tltat exists!"}
Hud said, I am not as you claim. Rather, I brought you the
Truth from Allah, Who created everything, and He is the Lord
and King of all things,
41%/oy) 45 4-&-V
4"I convey unto you the Messages of my Lord, and I am a
trustworthy adviser for you."}
These, indeed, are the qualities of the Prophets: conveying,
sincerity and honesty,
*5 $> # A % $Zr i -£k 3 »
4"Do you wonder that there has come to you a Reminder from
your Lord through a man from among you to warn you?"}
Prophet Hud said, do not wonder because Allah sent a
Messenger to you from among yourselves to warn you about
Allah’s Days (His torment) and meeting with Him. Rather than
wondering, you should thank Allah for this bounty.
i^y Sy m U sGSt jto. i) M^%}
4" And remember that He made you successors (generations
after generations) after the people of Nuh ..."}
meaning, remember Allah’s favor on you in that He made you
among the offspring of Nuh, because of whose supplication
Allah destroyed the people of the earth after they defied and
opposed him.
4"and increased you amply in stature."} making you taller than
other people. Similarly, Allah said in the description of Talut
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95
Surah 7. Al-A'raf (70 - 72) ( Part-8 )
Later on, the disbelievers of Quraysh said,
ir* t ,*jf. be* i>] f 1)1 ipL>
I4ii ji ££li
(remember) when they said: "O Allah! If this (the
Qur'an) is indeed the truth (revealed) from You, then rain
down stones on us from the sky or bring on us a painful
torment. "}
Muhammad bin Ishaq said that the people of Hud used to
worship several idols, such as Suda’, SamUd and Al-Haba’.
This is why Hud, peace be upon him, said to them,
'' ' it. .■V'.i . -{V
i"Rijs and wrath have already fallen on you from your Lord."}
you deserve ‘Rijs’ from your Lord because of what you said.
Ibn ‘Abbas said that, ’Rijs’, means scorn and anger. 11 ’
ijss&z &
i"Dispute you with me over names which you have named -
you and your fathers?"} (7:71].
Hud said, do you dispute with me over these idols that you
and your fathers made gods, even though they do not bring
harm or benefit; did Allah give you authority or proof allowing
you to worship them? Hud further said,
i"with no autlwrity from Allah? Then wait, I am with you
among those who wait."}
this is a threat and warning from the Messenger to his people.
The End of ‘Ad
So Allah said;
1 $ Lj [)>xk=s c/j t j\i ULLLsj fez j£sf&}
iSo We saved him and those who were with him out of mercy
|i|
At-Tabari 12:522.
96
Tafsfr Ibn Kathir
from Us, and We severed the roots of those who belied Our
Ay at; and they were not believers. $
Allah mentioned severed times in the Qur’an, the way the
people of ‘Ad were destroyed stating that He sent a barren
wind that destroyed everything it passed by. Allah seiid in
another Ayah,
p
JU \jkfC
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iAnd as for 'Ad, they were destroyed by a furious violent
wind! They were subjected to it for seven nights and eight days
in succession, so that you could see men lying overthrown
(destroyed), as if they were hollow trunks of date palms! Do
you see any remnants of them?} [69:6-8]
When ‘Ad rebelled emd transgressed, Allah destroyed them
with a strong wind that carried them, one by one, up in the
air and brought each one of them down on his head, thus
smashing his head and severing it from its body. This is why
Allah said,
ias if they were holloiu trunks of date palms!} [69:7]
Muhammad bin Ishaq said that ‘Ad used to live in Yemen
between Oman and Hadramawt. They also spread throughout
the land and defeated various peoples, because of the strength
that Allah gave them. They used to worship idols instead of
Allah, and Allah sent to them Prophet Hud, peace be upon
him. He was from their most common lineage and was the
best among them in status. HQd commanded them to worship
Allah Alone and associate none with him. He also ordered
them to stop committing injustice against the people. But they
rejected him and ignored his call. They said, ‘Who is stronger
than us?’ Some of them, however, followed HQd, although they
were few and had to conceal their faith. When ‘Ad defied the
command of Allah, rejected His Prophet, committed mischief in
the earth, became arrogant and built high palaces on every
high place - without real benefit to them - Hud spoke to them,
saying,
97
Surah 7. Al-A'rdf (70 - 72) (Part-8)
** \ ' > Zf i.i "
2J >LJt »
4" Do you build high palaces on every high place, while you do
not live in them? And do you get for yourselves palaces (fine
buildings) as if you will live therein forever. And when you
seize (somebody), seize you (him) as tyrants? Have Taqwa of
Allah, and obey me .”} (26:128-131]
However,
Uj cf
~Sj Li b
i u" Jjii j( “ r ,
4They said: “O Hud! No evidence have you brought us, and
we shall not leave our gods for your (mere) saying! And we are
not believers in you. All that we say is that some of our gods
luive seized you with evil."}
meaning, madness,
^ j* Wr s Cfi ”csj-- S) u[ jis^
4* 4 -> *jL a; ^ ,$4L> 4^ *“* 4® dl
4He said : "I call Allah to witness, and bear you witness that l
am free from that which you associate with Him. So plot
against me, all of you, and give me no respite. I put my trust
in Allah, my Lord and your Lord! There is not a moving
creature but He has the grasp of its forelock. Verily, my Lord is
on the straight path (the truth)."} [11:53-56].”***
Story of the Emissary of ‘Ad
Imfim Ahmad recorded that Al-Harith Al-Bakri said: “I went
to the Messenger of Allah to complain to him about Al-‘Ala
bin Al-Hadrami. When I passed by the area of Ar-Rabdhah, 1
found an old woman from Bani Tamlm who was alone in that
area. She said to me, “O servant of Allah! I need to reach the
Messenger of Allah to ask him for some of my needs, will you
m
At-Tabari 12:507.
98
Tafsfr Ibti Kathir
take me to him?” So I took her along with me to Al-Madlnah
and found the Masjid full of people. I also found a black flag
raised high, while Bilal was holding a sword before the
Messenger of Allah jg. I asked, “What is the matter with the
people?” They said, “The Prophet sg intends to send ‘Amr bin
Al-‘As (on a military expedition) somewhere.” So I sat down.
When the Prophet $S went to his house, I asked for permission
to see him, and he gave me permission. I entered and greeted
him. He said, “Was there a dispute between you and Bani
Tamlm?” I said, “Yes. And we had been victorious over them. I
passed by an old woman from Bani Tamlm, who was alone,
and she asked me to bring her to you, and she is at the door”.
So he allowed her in and I said, “O Allah’s Messenger! What if
you make a barrier between us and (the tribe of) Bani Tamlm,
such as Ad-Dahna’ (Desert)?” The old woman became angry
and opposed me. So I said, “My example is the example of a
sheep that carried its own destruction. I carried this woman
and did not know that she was an opponent. I seek refuge with
Allah and His Messenger that I become like the emissary of
‘Ad.’ So the Prophet jg asked me about the emissary of ‘Ad,
having better knowledge in it, but he liked to hear the story
again. I said, “Once, ‘Ad suffered from a famine and they sent
an emissary [to get relief], whose name was Qayl. Qayl passed
by Mu'awiyah bin Bakr and stayed with him for a month.
Mu'awiyah supplied him with alcoholic drinks, and two female
singers were singing for him. When a month ended, Qayl went
to the mountains of Muhrah and said, ‘O Allah! You know that
I did not come here to cure an ill person or to ransom a
prisoner. O Allah! Give ‘Ad water as You used to.’ So black
clouds came and he was called, ‘Choose which one of them you
wish (to go to ‘Ad)!’ So he pointed to one of the black clouds
and he heard someone proclaiming from it. Take it, as ashes
that will leave none in ‘Ad.’ And it has been conveyed to me
that the wind sent to them was no more than what would pass
through this ring of mine, but it destroyed them.” Abu Wa’il
said, “That is true. When a man or a woman would send an
emissary, they would tell him, ‘Do not be like the emissary of
‘Ad (bringing disaster and utter destruction to them instead of
relief).,” Imam Ahmad collected this story in the Musnad At-
tn
Ahmad 3 :482 .
99
Surah 7. Al-A'rdf(73 - 78) (Part-8)
mm sa® v^Tirmidhi 11 ’ recorded
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473. And to Thamud (people, We sent) their brother Salih. He
said : "O my people! Worship Allah! You have ho other god but
Him. Indeed there has come to you a clear sign from your Lord.
This she-camel of Allah is a sign unto you; so you leave her to
Tuhfat Al-Ahwadhi 9:161.
121 Al-Kubra 5:181.
131 Ibn Mfijah 2 :941 .
100
Tafsir Ibtt Kathir
graze in Allah's earth, and touch her not with harm, lest a
painful torment should seize you.)
474. And remember when He made you successors
(getierations) after 'Ad and gave you habitations in the land,
you build for yourselves palaces in plains, and carve out homes
in the mountains. So remember the graces (bestowed upon you)
from Allah, and do not go about making mischief on the earth.)
475. The leaders of those who were arrogant among his people
said to those who were counted weak - to such of them as
believed: ''Know you that Salilt is one sent from his Lord."
They said: "We indeed believe in that with which he has been
sent.")
476. Those who were arrogant said: "Verily, we disbelieve in
that which you believe in.")
477. So they killed the she-camel and insolently defied the
commandment of their Lord, and said: " O Salih! Bring about
your threats if you are indeed one of the Messengers (of
Allah).")
478. So the earthquake seized them, and they lay (dead),
prostrate in their homes.)
Thamud: Their Land and Their Lineage
Scholars of Tafsir and genealogy say that (the tribe of
ThamQd descended from) ThamCd bin ‘Athir bin Iram bin Sam
bin Nuh, and he is brother of Jadis son of ‘Athir, similarly the
tribe of Tasm, and they were from the ancient Arabs, Al-
‘ Aribah ,*** before the time of Ibrahim, Thamud came after ‘Ad.
They dwelled between the area of the Hijaz (Western Arabia)
and Ash-Sham (Greater Syria). The Messenger of Allah jg
passed by the area and ruins of Thamud when he went to
TabOk (in northern Arabia) during the ninth year of Hijrah.
Imam Ahmad recorded that Ibn Umar said, “When the
Messenger of Allah 5^5 went to the area of Al-Hijr in TabOk with
the people, he camped near the homes of ThamOd, in Al-Hijr
and the people brought water from the wells that Thamud used
*** As opposed to Al-Musta‘ribah, such as the descendants of Prophet
Ismail , son of Ibrahim .
101
Surah 7. Al-A'rdf(73 - 78) ( Part-8 )
before. They used that water to make dough and placed the
pots (on fire) for cooking. However, the Prophet s£| commanded
them to spill the contents of the pots and to give the dough to
their camels. He then marched forth with them from that area
to another area, near the well that the camel (as will follow)
used to drink from. He forbade the Companions from entering
the area where people were tormented, saying,
i JJ-jj u jL oi JJ . i J \ i
«/ fear that what befell them might befall you as well.
Therefore, do not enter on than .a” 11 '
Ahmad narrated that ‘Abdullah bin ‘Umar said that the
Messenger of Allah jg said while in the Hijr area,
* jgt i JJZ p oii j-si; ol V) Wji JU i ft
«Do not enter on these who were tormented, unless you do so
while crying. If you are not crying, then do not enter on them,
so that what befell them does not befall you, as wellP 2]
The basis of this Hcudith is mentioned in Two Sahihs .‘ 3|
The Story of Prophet Salih and Thamud
Allah said,
4 And to Thamud meaning, to the tribe of Thamud, We sent
their brother Salih,
4& A otPt a* ijiiit £>
4He said: “O my people! Worship Allah! You have no otlter
god but Him. "4
All Allah’s Messengers called to the worship of Allah alone
without partners. Allah said in other Ay at.
'0 Vi A V % a
111 Ahmad 2:117.
121 Ahmad 2 :74 .
131 Path Al-Bari 6 :436 and Muslim 4 :2286.
102
Tafsir Ibn Kathir
iAnd We did not send any Messenger before you but We
revealed to him (saying) : "None has the right to be worshipped
but I, so worship Me."} [21:25] and,
ii' vuJ 'if-j p,\ ^ llil'
verily, We have sent among every Utnmah a Messenger
(proclaiming): "Worship Allah (Alone), and avoid Tdghiit (all
false deities)”} [16:36].
Thamud asked that a Camel appear from a Stone, and it
did
Prophet Salih said,
4.“ Indeed there has come to you a clear sign from your Lord.
This she-camel of Allah is a sign unto you;"}
meaning, a miracle has come to you from Allah testifying to
the truth of what I came to you with.
Salih’s people asked him to produce a miracle and suggested
a certain solid rock that they chose, which stood lonely in the
area of Hijr, and which was called Al-Katibah. They asked him
to bring a pregnant camel out of that stone. Salih took their
covenant and promises that if Allah answers their challenge,
they would believe and follow him. When they gave him their
oaths and promises to that, Salih started praying and invoked
Allah (to produce that miracle). All of a sudden, the stone
moved and broke apart, producing a she-camel with thick
wool. It was pregnant and its fetus was visibly moving in its
belly, exactly as Salih’s people asked. This is when their chief,
Jundu‘ bin ‘Amr, and several who followed him believed. The
rest of the noblemen of Thamud wanted to believe as well, but
Dhu’ab bin ‘Amr bin Labld, Al-Habbab, who tended their idols,
and Rabbab bin Sum‘ar bin Jilhis stopped them. One of the
cousins of Jundu* bin ‘Amr, whose name was Shihab bin
Khalifah bin Mikhlat bin Labld bin Jawwas, was one of the
leaders of Thamud, and he also wanted to accept the message.
However, the chiefs whom we mentioned prevented him, and
he conceded to their promptings.
The camel remained in Thamud, as well as, its offspring
203
Surah 7. Al-A'rdf (73 - 78) (Part-8)_
after she delivered it before them. The camel used to drink
from its well on one day and leave the well for Thamud the
next day. They also used to drink its milk, for on the days she
drank water, they used to milk her and fill their containers
from its milk. Allah said in other Ayat,
fr*.
sDI
f
iAtid inform thetn that the water is to be shared between (her
and) them , each one's right to drink being established (by
turns)} [54:28] and,
fS. Ziri ZiA ^ ^
iHere is a she-camel : it has a right to drink (water), and you
have a right to drink (water) (each) on a day, known } [26:155]
The camel used to graze in some of their valleys, going
through a pass and coming out through another pass. She did
that so as to be able to move easily, because she used to
drink a lot of water. She was a tremendous animal that had a
strikingly beautiful appearance. When she used to pass by
their cattle, the cattle would be afraid of her. When this matter
continued for a long time and Thamud’s rejection of Salih
became intense, they intended to kill her so that they could
take the water for themselves every day. It was said that all of
them (the disbelievers of Thamud) conspired to kill the camel.
Qatadah said that he was told that, “The designated killer of
the camel approached them all, including women in their
rooms and children, and found out that all of them agreed to
kill her.” 111 This fact is apparent from the wording of the Ayat,
iThen they denied him and they killed it. So their Lord
destroyed them because of their sin, and made them equal in
destruction !} [91:14], and,
[foiii \ re? iitl' ifo
iAnd YJe sent the she-camel to Tltamud as a clear sign, but
they did her wrong.} [17:59]
111 At-Tabari 12:537.
104
Tafsir Ibtt Kathir
Allah said here,
iSo they killed the she-camel}
Therefore, these Ayat stated that the entire tribe shared in
agreeing to this crime, and Allah knows best.
Thamud kills the She-Camel
Imam Abu Ja*far Ibn Jarir and other scholars of Tafsir said
that the reason behind killing the camel was that a
disbelieving old woman among them named Umm Ghanm
TJnayzah, the daughter of Ghanm bin Mijlaz, had the severest
enmity among ThamUd towards Salih, peace be upon him. She
had beautiful daughters and she was wealthy, and Dhu’ab bin
‘Amr, one of the leaders of Thamud, was her husband.
There was another noblewoman whose name was Saduf bint
Al-Muliayya bin Dahr bin Al-Muhayya, who was of noble
family, wealthy and beautiful. She was married to a Muslim
man from Thamud, but she left him. These two women offered
a prize for those who swore to them that they would kill the
camel. Once, Saduf summoned a man called Al-Habbab and
offered herself to him if he would kill the camel, but he
refused. So she called a cousin of hers whose name was
Musaddi* bin Mihraj bin Al-Muhayya, and he agreed. As for
TJnayzah bint Ghanm, she called Qudar bin Salif bin Jundu‘,
a short person with red-blue skin, a bastard, according to
them. Qudar was not the son of his claimed father, Salif, but
the son of another man called, Suhyad. However, he was bom
on Salifs bed (and thus named after him). TJnayzah said to
Qudar, “I will give you any of my daughters you wish, if you
kill the camel.” Qudar bin Salif and Musaddi* bin Mihraj went
along and recruited several mischievous persons from Thamud
to kill the camel. Seven more from Thamud agreed, and the
group became nine, as Allah described, when He said,
4 And there were in the city nine men, who made mischief in
the land, and would not reform
These nine men were chiefs of their people, and they lured
the entire tribe into agreeing to kill the camel. So they waited
105
Surah 7. Al-A'raf(73 -78) ( Part-8 )
until the camel left the water well, where Qudar waited beside
a rock on its path, while Musaddi* waited at another rock.
When the camel passed by Musaddi' he shot an arrow at her
and the arrow pierced her leg. At that time, TInayzah came
out and ordered her daughter, who was among the most
beautiful women, to uncover her face for Qudar, encouraging
Qudar to swing his sword, hitting the camel on her knee. So
she fell to the ground and screamed once to warn her
offspring. Qudar stabbed her in her neck and slaughtered her.
Her offspring went up a high rock and screamed. (1) ‘Abdur-
Razzaq recorded from Ma'mar that someone reported from Al-
Hasan Al-Basari that the offspring said, “O my Lord! Where is
my mother?” It was said that her offspring screamed thrice
and entered a rock and vanished in it, or, they followed it and
killed it together with its mother. 121 Allah knows best. When
they finished the camel off and the news reached Prophet
Salih, he came to them while they were gathered. When he
saw the camel, he cried and proclaimed,
i" Enjoy yourselves in your homes for three days."} [1 1:65)
The Wicked Ones Plot to Kill Prophet Salih, But the
Torment descended on Them
The nine wicked persons killed the camel on a Wednesday,
and that night, they conspired to kill Salih. They said, “If he is
truthful, we should finish him before we are finished. If he is a
liar, we will make him follow his camel.”
qs ^ C $3 ~ jug i,
^ i ^ ^ <j=L
iThey said : " Swear one to another by Allah that we shall make
a secret night attack on him and his household, and thereafter
we will surely say to his near relatives: We witnessed not the
destruction of his household, and verily, we are telling the
truth.'" So they plotted a plot, and We planned a plan, while
111 At-Tabari 12:531.
,2 * ‘Abdur-Razzaq 2 :23 1 .
106
Tafsir Ibn Kathir
they perceived not.} [27:49-50]
When they conspired to kill Salih and gathered at night to
cany out their plot, Allah, to Whom belongs all might and
Who protects His Messengers, rained down stones that
smashed the heads of these nine people before the rest of the
tribe. On Thursday, the first of the three days of respite, the
people woke up and their faces were pale (yellow), just as
Prophet Salih had promised them. On the second day of
respite, Friday, they woke up and found their faces had turned
red. On the third day of the respite, Saturday, they woke up
with their faces black. On Sunday, they wore the fragrance of
Hanut [the perfume for enshrouding the dead before burial]
and awaited Allah’s torment and revenge, we seek refuge with
Allah from it. They did not know what will be done to them or
how and from where the torment would come. When the sun
rose, the Say hah (loud cry) came from the sky and a severe
tremor overtook them from below; the souls were captured and
the bodies became lifeless, fill in an hour.
4 And they lay (dead), prostrate in their homes.}
They became dead and lifeless and none among them,
whether young, old, male or female, escaped the torment.* 1 ’
The scholars of Tafsir said that none from the offspring of
Thamud remained, except Prophet Salih and those who
believed in him. A disbelieving man called Abu Righal was in
the Sacred Area at the time and the torment that befell his
people did not touch him. When he went out of the Sacred
Area one day, a stone fell from the sky and killed him. ‘Abdur-
Razzaq narrated that Ma'mar said that Ismail bin Umayyah
said that the Prophet jig passed by the gravesite of Abu Righal
and asked the Companions if they knew whose grave it was.
They said, “Allah and His Messenger know better.” He said,
jiJi U 4 Li! Uii i4il Olip 4)1 ^'ji- <iL_Li 4)1 jl S
111
At-Tabari 12:534.
Surah 7. Al-A'rdf(78 - 79) (Part-8)
107
*This is the grave of Abu Righdl, a man from Tharnud. He was
in the Sacred Area of Allah and this fact saved him from
receiving Allah's torment. When he went out of the Sacred
Area, what befell his people also befell him. He was buried here
along with a branch made from gold.*
So the people used their swords and looked for the golden
branch and found it. |x| ‘Abdur-Razzaq narrated that Ma‘mar
said that Az-Zuhri said that Abu Righal is the father of the
tribe of Thaqlf. 121
S# i p
O j 5)1
3 ju; p
<79. Then he [Salih] turned from them, and said: "O my
people! I have indeed conveyed to you the Message of my Lord,
and have given you good advice, but you like not good
advisers. '>
These are the words of admonishment that Salih conveyed to
his people after Allah destroyed them for defying Him, rebelling
against Him, refusing to accept the truth, avoiding guidance,
and preferring misguidance instead. Salih said these words of
admonishment and criticism to them after they perished, and
they heard him (as a miracle for Prophet Salih from Allah).
Similarly, it is recorded in the Two Sahihs that after the
Messenger of Allah sg defeated the disbelievers in the battle of
Badr, he remained in that area for three days, and then rode
his camel, which was prepared for him during the latter part of
the night. He went on until he stood by the well of Badr (where
the corpses of the disbelievers were thrown) and said,
u U
j* 9'** j- ^ If- .. - - 1 - uv • . .
nX ~' V ft , r x' •!*'"'
aO Abu Jahl bin Hishdm! O 'Utbah bin Rabtah! O Shaybah
bin Rabi'ah! Did you find what your Lord has promised you (of
torment) to be true, for I found what my Lord promised me (of
*** ‘Abdur-Razzaq 2 : 232.
‘Abdur-Razzaq 2 :232 .
108
Tafsir Ibn Kathtr
victory) to be true.*
‘Umar said to him, “O Allah’s Messenger! Why do you speak
to a people who have rotted?” He jg said,
^ (4* Jyt UJ
“By He in Whose Hand is my soul! You do not hear wltat I am
saying better than they, but they cannot reply, n 11 !
Similarly, Prophet Salih, peace be upon him, said to his
people,
ip ^
i"l have indeed conveyed to you the Message of my Lord, and
have given you good advice,”}
but you did not benefit from it because you do not like the
Truth and do not follow those who give you sincere advice,
i"but you like not good advisers.”}
i&^sp & s in & ojG
i80. And (remember) Lut, when he said to his people: "Do
you commit lewdness such as none preceding you has
committed in all of the nations?}
ill. "Verily, you practice your lusts on men instead of
women. Nay, but you are a people transgressing beyond
bounds.”}
The Story of Prophet Lut, upon Him be Peace, and His
People
Allah said, We sent,
iji
iAtid}
Fath. Al-Bari 7 :351 and Muslim 4 :2204.
iLut, when he said to his people.. $ Lut (Lot) is the son of Haran
the son of Azar (Terah), and he was the nephew of Ibrahim,
peace be upon them both. Lut had believed in Ibrahim and
migrated with him to the Sham area. Allah then sent Lut to the
people of Sadum (Sodom) and the surrounding villages, to call
them to Allah, enjoin righteousness and forbid them from their
evil practices, their sin, and wickedness. It this area, they did
things that none of the children of Adam or any other creatures
ever did before them. They used to have sexual intercourse with
males instead of females. This evil practice was not known
among the Children of Adam before, nor did it even cross their
minds, so they were unfamiliar with it before the people of
Sodom invented it, may Allah’s curse be on them.
‘Amr bin Dinar conmented on;
4". . .as none preceding you has committed in all of the
nations. "}
“Never before the people of Lut did a male have sex with
another male.”' 11
This is why Lut said to them.
4 "Do you commit lewdness such as none preceding you has
committed in all of the nations? Verily, you practice your lusts
on men instead of women
meaning, you left women whom Allah created for you and
instead had sex with men? Indeed, this behavior is evil and
ignorant because you have placed things in their improper
places. Lot, peace be upon him, said to them:
i'crlfi 4 U>'
4 " these (the girls of the nation) are my daughters (to marry
lawfully), if you must act (so)."} [15:71]
So he reminded them of their women, and they replied that
they do not desire women!,
111 At-Tabari 12:548.
no
Tafsir Ibn Kathir
^ **0* 'jr CiJ
$They said: ", Surely ,
1 /om know that we have
neither any desire nor
need of your daughters,
and indeed you know
well what we want!” ^
[1 1:79]
meaning, you know
that we have no
desire for women and
you know what we
desire with your
guests. [1]
^=^>} ifi $>-* J
J-i&i o-lii
$82. And the answer of
his people was only that
they said: "Drive them
out of your town, these
are indeed men who want to be pure (from sins )!”$
So they answered Prophet Lut by trying to expel and banish
him from their village, along with those who believed with him.
Allah indeed removed Prophet Lot safely from among them,
and He destroyed them in their land in disgrace and
humiliation. They said (about Ltit and the believers):
$”These are indeed men who want to be pure (from sins)!”}
Qatadah commented, “They shamed them (Lut and the
*** This refers to the angels who came in the shape of men to destroy
them.
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Surah 7. Al-A'rdf (82 - 84) ( Part-8 )
believers) with what is not a shame at all.”* 1 ' Mujahid
commented, “(Lilt’s people said about Lot and the believers,)
They are a people who want to be pure from men’s anuses
and women’s anuses!”* 2 * Similar was narrated from Ibn
‘Abbas. * 3 *
JJaS £J2 ^ £* & && Vi ,&1j
453. Then We saved him and his family, except his wife; she
was of the Ghdbirin (tlwse who lagged behind).}
<84. And We rained down on them a rain (of stones). Then see
what was the end of the criminals .}
Allah says, We saved Lut and his family, for only his
household believed in him. Allah said in another Ayah,
ji. \^i Cly U i\ gjoojii' Si d? S*
iSo We brought out from therein the believers. But We found
not there any household of the Muslims except one [of Lut and
his daughters ]} [51:35-36].
Only his wife (from his family) did not believe, remaining on
the religion of her people. She used to conspire with them
against Lot and inform them of who came to visit him, using
certain signals that they agreed on. This is why when Lut was
commanded to leave by night with his family, he was ordered
not to inform his wife or take her with him. Some said that
she followed them, and when the torment struck her people,
she looked back and suffered the same punishment as them.
However, it appears that she did not leave the town and that
Lot did not tell her that they would depart. So she remained
with her people, as apparent from Allah’s statement,
iexcept his wife; she was of the Ghdbirin }
meaning, of those who remained, or they say: of those who
were destroyed, and this is the more obvious explanation.
ll * At-Jabari 12 :550.
* 2 ' At-Tabari 12:550.
* 3 * At-Tabari 12:550.
112
Tafsir Ibn K ai!,u
Allah’s statement,
4And We rained down on them a rain > is explained by His other
statement,
0: (j; Silj x£ iipli ^ ^ l|fr
i^nd rained on them stones of baked day, in a well-arranged
manner one after another. Marked from your Lord; and they
are not ever far from the wrongdoers .> [1 1:82-83],
Allah said here,
iThen see what was the etid of the criminals >
This Ayah means: ‘See, O Muhammad, the end of those who
dared to disobey Allah and reject His Messengers.’
Imam Ahmad, Abu Dawud, At-Tirmidhi, Ibn Majah, all
recorded a Hadlth (from] Ibn ‘Abbas who said that Allah’s
Messenger sg said;
•Ji 3 ij&ii &
^Whoever is found doing the act of the people of Lut, then kill
them; the doer and the one it is done toJ 11 *
^ 4 « ^
J • ■' "V *• <* w« — V
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i85. And to (the people of) Madyan, (We sent) their brother
Shu'ayb. He said: "O my people! Worship Allah! You have no
other God but Him. Verily, a clear proof (sign) from your Lord
has come unto you; so give full measure and foil weight and
wrong not men in their things, and do not do mischief on the
earth after it has been set in order, that will be better for you, if
111 Ahmad 1 :300, At-Tirmidhi 1456, Abu Dawud 4462, and Ibn Majah
2561.
113
Surah 7 . Al-A'raf (85) (Part-8)
you are believers .)
Story of Shu'ayb, upon him be Peace, and the Land of
Madyan
Muhammad bin Ishaq said, “They (the people of Madyan) are
the descendents of Madyan, son of Midyan, son of Ibrahim.
Shu'ayb was the son of Mlkil bin Yashjur. And in the Syrian
language, his name was Yathrun (Jethro)”. 1 11 I (Ibn Kathir)
say, Madyan was the name of the tribe and also a city that is
close to Ma‘an on route to the Hijaz (from Ash-Sham). Allah
said in another Ayah,
Hi?
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UJj>
4 And when he arrived at the water (a well) of Madyan he
found there a group of men watering (their flocks). $ ( 28 : 23 ]
They are also the people of Al-Aykah (the Woods), as we will
mention later on, Allah willing, and our trust is in Him.
4He said: "O my people! Worship Allah! You have no other
God but Him ")
and this is the call of all Messengers,
^ s>)
4" Verily, a clear proof (sign) from your Lord has come unto
you;")
meaning, ‘Allah has presented the proof and evidences of the
truth of what I brought you.’ He then advised them and
commanded them to give full measure and full weight and not
to wrong men in their dealings, meaning, to refrain from
cheating people in buying and selling. They used to
treacherously avoid giving full weight and measure. Allah said
in other Ayat,
4Woe to Al-Mutafflfin (those who give less in measure and
weight)...) [ 83 : 1 ]
m
At-Tabari 12:554.
114
Tafsir Ibn Kathir
until He said,
4.U £>'
ibefore the Lord of all that exists ?} [83:6], These Aydt contain a
stem warning and sure promise that we ask Allah to save us
from. Shu'ayb was called ‘Speaker of the Prophets’, because of
his eloquent words and eloquent advice, and Allah stated that
Shu'ayb said:
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486. "And sit not on every road, threatening, and hindering
from the path of Allah those who believe in Him, and seeking to
make it crooked. And remember when you were but few, and
He multiplied you. And see what was the end of the mischief-
maker $.$
487. ", And if there is a party of you who believes in that with
which I have been sent and a party who does not believe, so be
patient until Allah judges between us, and He is the best of
judges />
Prophet Shu'ayb forbade his people from setting up
blockades on the roads, saying,
4fi/sc.y
4" And sit not on every road, threatening threatening people
with death if they do not give up their money, as they were
bandits, according to As-Suddi. m Ibn ‘Abbas, Mujahid and
several others commented:
4 ojX?y 4^=4
4" And sit not on every road, threatening the believers who
come to Shu'ayb to follow him." 121 The first meaning is better,
because Prophet Shu'ayb first said to them,
111 At-Tabari 12:557.
121 At-Tabari 12:557.
Surah 7. Al-A‘rdf(86 - 87) ( Part-8 )
115
4" on every road. ..”} He then mentioned the second meaning,
4“ and hindering from the path of Allah those who believe in Him,
and seeking to make it crooked."}
meaning, you seek to make the path of Allah crooked and
deviated.
4"And remember when you were but few, and He multiplied
you.”}
meaning, you were weak because you were few. But you later
on became mighty because of your large numbers. Therefore,
remember Allah's favor.
4U^
4" And see what was the end of the mischief-makers.”}
from the previous nations and earlier generations. See the
torment and punishment they suffered, because they
disobeyed Allah and rejected His Messengers. Shu'ayb
continued;
4”And if there is a party of you who believes in that with
which 1 have been setit and a party who does not believe,”}
that is, if you divided concerning me,
4" so be patient”} that is, then wait and see,
4" until Allah judges between us,”}, and you,
4<*&i £ %}
4“ and He is the best of judges.”}
Surely, Allah will award the best end to those who fear and
obey Him and He will destroy the disbelievers.
116
Tafsir Ibn Kathfr
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488. Tire chiefs of those
who were arrogant
among his people said:
"We shall certainly drive
you out, O Shu'ayb and
those ivho have believed
with you from our town,
or else you (all) shall
return to our religion."
489. "We should have invented a lie against Allah if we returned to
your religion, after Allah has rescued us from it. And it is not for us
to return to it unless Allah, our Lord, should will. Our Lord
comprehends all things in His knoioledge. In Allah (Alone) we put
our trust. Our Lord! Judge between us and our people in truth, for
You are the best of those who give judgment ."}
Allah describes the way the disbelievers answered His
Prophet Shu'ayb and those who believed in him, by
threatening them with expulsion from their village, or with
forceful reversion to the disbeliever’s religion. The chiefs spoke
the words mentioned here to the Messenger Shu'ayb, but
intended it for those who followed his religion too. The
statement,
Surah 7. Al-A'rdf(89 - 90) < Part-9 )
117
& m
4"Even though we hate it?''}, means, would you force us to do
that, even though we hate what you are calling us to? Certainly
if we revert to your religion and accept your ways, we will have
uttered a tremendous lie against Allah by calling partners as
rivals to Him,
& J VI & £ ai U ajS
iAtid it is not Jbr us to return to it unless Allah, our Lord,
should will.}
This part of the Ayah refers all matters to Allah’s will, and
certainly, He has perfect knowledge of all matters and His
observation encompasses all things,
4\&j $
iln Allah (Alone) we put our trust.}, concerning all our affairs,
what we practice of them and what we ignore,
4 Our Lord! Judge between us and our people in truth}
judge between us and our people and give us victory over
them,
Jr
4for You are the best of those who give judgment}
and You are the Most Just Who never wrongs any in His
judgment.
ssr t Ui p & <zl isir yr 3^* ^ 4
490. The chiefs of those who disbelieved among his people said
(to their people) : "If you follow Shu'ayb, be sure then you will
be the losers!"}
491. So the earthquake seized them and they lay (dead),
prostrate in their homes.}
492. Those zoho belied Shu'ayb, became as if they had never
Surah 7. Al-A'rdf (90 - 93) (Part-9,
119
4" So cause a piece of the heaven to fall on us, if you are of the
truthful!"} [26:187],
Therefore, Allah stated that each of these forms of
punishment struck them on the Day of the Shadow. First,
4 fy. 4* l j*
iSo the torment of the Day of Shadow ( a gloomy cloud) seized
them} (26:1891
when a gloomy cloud came over them (containing) fire, flames
and a tremendous light. Next, a cry from the sky descended
on them and a tremor shook them from beneath.
Consequently, their souls were captured, their lives were taken
and their bodies became idle,
iand they lay (dead), prostrate in their homes}.
Allah said next,
iThey became as if they had never dwelt time}
meaning, after the torment seized them, it looked as if they
never dwelled in the land from which they wanted to expel
their Messenger Shu'ayb and his followers. Here, Allah refuted
their earlier statement,
p \$t cl
iThose who belied Shu'ayb, they were the losers.}
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493. Then he (Shu'ayb) turned from them and said: "O my
people! I have indeed conveyed my Lord's Messages unto you
and I have given you good advice. Then how can I grieve over
people who are disbelievers."}
Prophet Shu'ayb, peace be upon him, turned away from his
people after the torment, punishment and destruction struck
them, admonishing and censuring them by saying to them,
120
Tafsir Ibn Kathir
i"0 my people! I have indeed conveyed my Lord's Messages
unto you and I have given you good advice.”}
Shu'ayb said, I have conveyed to you what I was sent with,
so I will not feel any sorrow for you since you disbelieved in
what I brought you,
& Op* >3^
i”Then how can I grieve over pepple who are disbelievers?”}
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494. And We sent no Prophet unto any town (and they denied
him), but We seized its people with Ba’sd’ and Darrd', so that
they might humble thetnselves (to Allah).}
495. Then We changed the evil for the good, until they ‘Afaw
(increased), and said: "Our fathers were touched with evil and
with good.” So We seized them all of a sudden while they were
unaware.}
Afflictions that struck Earlier Nations
Allah mentions the Ba’sd ’ and Darrd’ that struck the earlier
nations to whom He sent Prophets. Ba’sd’, refers to the
physical sicknesses and ailments that they suffered, while
Darra’, refers to the poverty and humiliation that they
experienced,
4Z>s&
4so tlrnt they might humble themselves}
supplicate, humble themselves and invoke Allah, that He
might remove the afflictions that they suffered from. This Ayah
indicates that Allah sent down severe afflictions to them so
that they might invoke Him, but they did not do what He
ordered them. Therefore, He changed the affliction into
prosperity to test them,
ass Gil; ?}
4Then We clumged the evil for the good,}
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121
Surah 7. Al-A‘raf (94 - 95) (Part-9)
Therefore, Allah changed the hardship into prosperity,
disease and sickness into health and well-being, and poverty
into richness in provision, so that they might be thankful to
Allah for this, but they did none of that.
Allah’s statement,
inn til they 'Afawi refers to increase in numbers, wealth and
offspring.
Allah said next,
4^21 '£*£> fcfy; ^2 ji ijSsj^
i ■ ■ and they said: "Our fathers were touched with evil and
with good.” So We seized them all of a sudden while they were
unaware >
He tested them with this (afflictions) and that (ease and
abundance) so that they may humble themselves and repent
to Him. However, they failed both tests, for neither this nor
that compelled them to change their ways. They said, “We
suffered Ba’sa’ and Darra\ but prosperity came afterwards,
just as like our forefathers in earlier times.” “Therefore,” they
said, “it is a cycle where we sometimes suffer a hardship and
at other times, we enjoy a bounty.”
However, they did not comprehend Allah’s wisdom, nor the
fact that He is testing them in both cases. To the contraiy, the
believers are grateful to Allah in good times and practice
patience in hard times. In the Sahih, there is a Hadith that
says;
fja oLii j\j nJ \'Jj- Jl S N| iLai «j iot V
\y£ ilia '/l 3 i 'js. b
11 The matter of the believer is amazing, for nothing that Allah
decrees for him, but it is better for him . If a Darrd’ (harm)
strikes him, he is patient, and this is better for him, if he is
given Sana’ (prosperity), he thanks (Alldlt) for it and this is
better for him .» |1]
The believer, therefore, is aware of the test behind the
m
Muslim 4 :2295.
123
Surah 7. Al-A'rdf (96 - 99) ( Part-9 )
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496. And if the people of the towns had believed and had
Taqwa, certainly. We should have opened for them blessings
from the heaven and the earth, but they belied (the
Messengers) . So We took them (with punishment) for what they
used to earn.}
497. Did the people of the towns then feel secure against the
coming of Our punishment by night while they were asleep ?}
496. Or, did the people of the towns then feel secure against
the coming of Our punishment in the forenoon while they were
playing?}
499. Did they then feel secure against Allah’s plan? None feels
secure from Allah's plan except the people who are the losers.}
Blessings come with Faith, while Kufr brings Torment
Allah mentions here the little faith of the people of the towns
to whom He sent Messengers. In another instance, Allah said,
*3* S->j. ft vine kJ} 2% yj&}
0jlt 4
4W«s there any town (community) that believed (after seeing
the punishment), and its faith (at that moment) saved it (from
the punishment)? - Except the people of Yunus; when they
believed, We removed from them the torment of disgrace in the
life of the (present) world,, and permitted them to enjoy for a
while.} [10:98]
This Ayah indicates that no city believed in its entirety,
except the city of Prophet YQnus, for they all believed after
they were stricken by punishment. Allah said (about Prophet
Yunus),
}And We sent him to a hundred tlwusand (people) or even
more. And they believed; so We gave them enjoyment for a
while.} [37:147-148]
124
Tafsir Ibn Kathfr
Allah said in another Ayah,
J* f&j 4 'to
iAtid We did not send a wamer to a township ... |34:34]
Allah said here,
imi \& 3 to
4 And if the people of the towns had believed and had Tacpvd ...}
meaning their hearts had faith in what the Messenger brought
them, believed and obeyed him, and had Taqwa by performing
the acts of obedience and abstaining from the prohibitions,
4u?jV?j ££& Si
4We should have opened for them blessings from the heaven and
the earth,}
in reference to the rain that falls from the sky and the
vegetation of the earth. Allah said,
4'oJJZ Cj &}
ibut they belied (the Messengers). So We took them (with
punishment) for what they used to earn.}
They denied their Messengers, so that We punished them and
sent destruction on them as a result of the sins and
wickedness that they earned. Allah then said, while warning
and threatening against defying His orders and daring to
commit His prohibitions,
4'Jjti 32 i$}
4Did the people of the towns then feel secure}, meaning the
disbelievers among them,
rfet to
ithat should come to them our punishment}, Our torment and
punishing example.
iBayatan} during the night,
j*A> ci'-" ( » «; j i J tSjild jit ofSi ^J>j}
125
Surah 7. Al-A'rdf (99 - 100) ( Part-9 )
iivhile they were asleep? Or, did the people of the towns then
feel secure against the coming of Our punishment in the
forenoon while they were playing ?}
while they are busy in their affairs and unaware.
4$ \y^j\}
4Did they then feel secure against Allah's plan?}
His torment, vengeance, and His power to destroy them
while they are inattentive and heedless,
fjil'
iNone feels secure from Allah's plan except the people who are
the losers .}
Al-Hasan Al-Basri said, “The believer performs the acts of
worship, all the while feeling fear, in fright and anxiety. The
Fdjir (wicked sinner, or disbeliever) commits the acts of
disobedience while feeling safe (from Allah’s torment)!”
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4100. Is it not a guidance for those who inherit the earth from
its previous inhabitants that had We willed, We would have
punished them for their sins. And We seal up their hearts so
that they hear not?}
Ibn ‘Abbas commented on Allah’s statement,
4^\ ^ U & f
>>. Hi jfy
4ls it not a guidance for those who inherit the earth from its
previous inhabitan ts...}
“(Allah says,) did We not make clear to them that had We
willed, We would have punished them because of their sins?”
Mujahid and several others said similarly . 111 Abu Ja'far bin
Jarir At-Tabari explained this Ayah, “Allah says, ‘Did We not
make clear to those who succeeded on the earth after
destroying the previous nations who used to dwell in that
land. Then they followed their own ways, and behaved as they
did and were unruly with their Lord. [Did We not make clear
m
At-Tabari 12 :580 .
126
Tafsir Ibn Kathtr
to them] that,
ithat had We willed, We would have punished them for their
sins.}
by bringing them the same end that was decreed for those
before them.
iAnd We seal up their hearts}, We place a cover over their heart,
^so that they hear not}, words of advice or reminding?’” •**
I say that similarly, Allah said,
JjV yfoj kiU'j j jj 4 Cy/)' r&j L ’p
1 ^ A '''* "
ils it not a guidance for them : how many generations We have
destroyed before them, in whose dwellings they walk? Verily, in
this are signs indeed for men of understanding.} [20:128]
4 5] 4 *5 Si 4 p pi '■» py ^
ils it not a guidance for them : how many generations We have
destroyed before them in whose dwellings they do walk about?
Verily, therein indeed are signs. Would they not then listen?}
[32:26] and,
}Had you not sworn aforetime that you would not leave (the
world for the Hereafter). And you dwelt in the dwellings of
men who wronged themselves}[14A4-45]
Also, Allah said.
j' P Si J* J> & && pf}
m
At-Tabari 12:579.
227
Siirah 7. Al-A'rafdOl - 102) ( Part-9 )
4And how many a generation before them have We destroyed!
Can you find a single one of them or hear even a whisper of
them?} [19:98]
meaning, do you see any of them or hear their voices? There
are many other Aydt that testify that Allah’s torment strikes
His enemies, while His bounty reaches His faithful believers.
Thereafter comes Allah’s statement, and He is the Most
Truthful, the Lord of all that exists,
KLi Cj i2j ^
it css Cj && ‘j4 o* ife*
4 .’*V. :;;^l .>*a£==* 1 bJu.j
4202 . 77iose were the towns whose story We relate unto you.
And there came indeed to them their Messengers with clear
proofs, but tltey were not such who would believe in what they
rejected before. Thus Allah does sea I up the hearts of the
disbelievers.}
4202. And most of them We found not true to their covenant,
but most of them We found indeed rebellious.}
After narrating the stories of the people of Prophets Nuh,
Hud, Salih, Lut and Shu'ayb, destroying the disbelievers,
saving the believers, warning these nations by explaining the
truth to them with the evidence sent in the words of His
Messengers, may Allah’s peace and blessings be on them all,
Allah said;
4J& &,}
iTlwse were the towns that We relate to you} O Muhammad,
4 their story}, and news,
4v£Jt ,#5 (2* Z'fo
4And there came indeed to them their Messengers with clear
proofs,}
and evidences of the truth of what they brought them. Allah
said in other Ayah,
128
Tafsir Ibti Katlur
iAnd We never punish until We have sent a Messenger (to
give wanting) .} [17: 15J, and,
l>*& &C3 <hljj}
iThat is some of the news of the towns which We relate unto
you ; of them, some are standing, and some have been reaped.
We wronged them not, but they wronged themselves.}
[ 11 : 100 - 101 ]
Allah said
^ l>i£l
ibut they were not such who would believe in what they had
rejected before.}
meaning they would not have later on believed in what the
Messengers brought them, because they denied the truth
when it first came to them (although they recognized it),
according to the Tafsir of Ibn ‘Atiyyah. This explanation is
sound, and is supported by Allah’s statement,
$
iAnd what will make you perceive that if it came, they will not
believe? And We shall turn their hearts and their eyes axvay
(from guidance), as they refused to believe therein for the first
time.} [6:109-1 10]
This is why Allah said here,
ty «_yl» if Sit
iThus Allah does seal up the hearts of the disbelievers. And
most of than We found not...}
meaning, We did not find most of the previous nations,
^uAi— ^ HiJwj Xf£- ^}
itrue to their covenant, but most of them We found to indeed
be rebellious.}
Surah 7. Al-A'raf (102 - 103) (Part-9)
129
This Ayah means, We found most of them to be rebellious,
deviating away from obedience and compliance.
The covenant mentioned here is the Fitrah that Allah
instilled in them while still in their fathers’ loins, and taking
their covenant, that He is their Lord, King, and that there is
no deity worthy of worship except Him,. They affirmed this
covenant and testified against themselves to this fact.
However, they defied this covenant, threw it behind their
backs and worshipped others besides Allah, having no proof or
plea, nor support from rationality or by divine law. Surely, the
pure Fitrah defies these actions, while all the honorable
Messengers, from beginning to end, forbade them. Muslim
collected the Hadith,
if c_iU- ^1 ill J jZj
‘ i m* t I- * *T ; ‘ '
"Allah said, "1 created My servants Hunafa’ (monotheists), but
the devils came to than and deviated them from their religion
and prohibited them what l allowed than."« ll]
It is recorded in the Two Sahihs,
«jl ol^ili Jl jdjj JS 1
* Every child is bom upon the Fitrah, it is only his parents wlw
turn him into a Jew, a Christian or a Zoroastrian
jJaiS \ dj, fesis* j. GZ
4 '•’’’.it-i .-Sii?
4103. Then after than We sent Musa with Our signs to
Fir'awn and his chiefs, but they wrongfully rejected than. So
see how was the end of the mischief-makers}
Story of Prophet Musa, upon him be Peace, and Fir'awn
Allah said,
U GZ ?}
111 Muslim 4:2197.
Path Al-Bari 3 :290 and Muslim 4 :2047.
130
Tafsfr Ibn Kathlr
nmm \m
Ji &S\ jc jjjVv ul
0 Si ' Sj o^ojtjr c&/j& ci^.
^y_5 cJ^j* O^-aJ c^liU dL^ac-
^tiJ\
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©E36“ %^iThert after them We
sent}, after the
Messengers whom We
mentioned, such as
NCkh, Hud, Salih Ldt
and Shu'ayb (may
Allah’s peace and
blessings be on them
and the rest of Allah’s
Prophets), We sent,
4C^lL frji}
iMusa with Our signs >
proofs and clear
evidences, to Fir ‘awn,
who was ruler of
Egypt during the time
of Musa,
i'iipjb
{and his chiefs > the
people of Fir'awn,
ibut they wrongfully
rejected them}, they
denied and disbelieved in the signs, out of injustice and
stubbornness on their part. Allah said about them in another
Ayah,
jJbB Ob X&$Xj $ ijZZ#
U 1 it j
o ' ^ li ^
ijLll LLJi [jiJ \ j U ^ 6^3
^And they belied them (those Aydt) wrongfully and arrogantly,
though they were themselves convinced thereof. So see wlmt was the
end of the evildoers. >(27: 14]
The Ayah says, ‘those who hindered from the path of Allah
and belied in His Messengers, look how We punished them,
We caused them to drown, all of them, while Musa and his
people were watching.’ Public drowning added disgrace to the
punishment that Fir'awn and his people suffered, while adding
comfort to the hearts of Allah’s party, Musa and those people
131
Surah 7. Al-A'raf (104 - 106) (Part-9)
who believed in him.
if Jy' V J jje Jj-o 4l
'n' 4^1 ' : A v i : "s' if
c-a 4 Jt» in •** o^ 1
cn 4 \ r
4104. And Miisa said: "0 Fir'awn! Verily, I am a Messenger
from the Lord of all that exists ."}
4105. "Proper it is for me that 1 say nothing concerning Allah
but the truth. Indeed I have come unto you from your Lord
with a clear proof. So let the Children of Israel depart along
with me."}
4106. [Fir'awn] said: "If you have come with a sign, show it
forth, if you are one of those who tell the truth."}
Allah mentions a debate that took place between Musa and
Fir'awn, and Musa’s refuting Fir'awn with the unequivocal
proof and clear miracles, in the presence of Fir'awn and his
people, the Copts of Egypt. Allah said,
4And Musa said : "O Fir'awn! Verily, I am a Messenger from
the Lord of all that exists".}
meaning Musa said, ‘the one Who sent me is the Creator, Lord
and King of all things,’
iJe J' $ M £ Jy' V J if
4"Proper it is for me that I say nothing concerning Allah but
the truth.''}
It is incumbent and a duty for me to convey only the Truth
from Him, because of what I know of His might and power.’
iftij in
4"Indeed I have come unto you from your Lord with a clear
proof."}
1 brought unequivocal evidence that Allah gave me to prove
that I am conveying the truth to you,’
4" So let the Children of Israel depart along with me.” }
132
Tafsir Ibn Kathir
means, release them from your slavery and subjugation. Let
them worship your Lord and their Lord. They are from the
offspring of an honorable Prophet, Isra’il, who is Ya'qub son of
Ishaq son of Ibrahim, the Khalil (intimate friend) of Allah.
4 Ol * — * * ^ *' l)J If? ulj
4[ Fir'awn ] said: "If you have come with a sign, show it forth,
if you are one of those who tell the truth."}
Fir'awn said, *1 will not believe in what you have said nor
entertain your request’. Therefore, he said, ‘if you have proof,
then produce it for us to see, so that we know if your claim is
true.’
il07. Then [Musa] threw his staff and behold! it was a
[Thu'bdn] serpent, manifest !}
4108. And he drew out his hand, and behold ! it was white
(with radiance) for the beholders .}
‘Ali bin Abi Talhah reported that Ibn ‘Abbas commented on
Allah’s statement,
4a [Thu'bdn] serpent, manifest}, refers to “The male snake.” 1 ' 1 As-
Suddi and Ad-Dahhak said similarly. 12 ' A report from Ibn
‘Abbas said,
4 ’^
“4Then (Musa) threw his staff}, and it turned into a huge snake
that opened its mouth and rushed towards Fir'awn. When
Fir'awn saw the snake rushing towards him, he jumped from
his throne and cried to Musa for help, so that Musa would
remove the snake from his way. Musa did that.” 13, As-Suddi
commented,
ian.i behold! It was a [Tlw'bdn] serpent, manifest!}
111 At-Jabari 13:16.
121 At-Jabari 13:15-17.
;3) At-Taban 13:16.
133
Surah 7. Al-A'rdf (107 - 110 ) ( Part-9 )
“This [Thu'ban] refers to male snakes. The snake opened its
mouth and headed towards Fir'awn to swallow him, placing its
lower jaw on the ground and its upper jaw reaching the (top of
the) wall of the palace. When Fir'awn saw the snake, he was
frightened, so he jumped and wet himself and he never wet
himself before this incident. He cried, ‘O Musa! Take it away
and I will believe in you and release the Children of Israel to
you.’ So MQsa, peace be on him, took it, and it became a staff
again."* 11
4 ' Jl 'i)i VSi {fj}
4And he drew out his hand, and behold! it was white (with
radiance) far the beholders.}
Musa took his hand out of his cloak after he inserted his
hand in it and it was shining, not because of leprosy or
sickness. Allah said in another Ayah,
I *T » “ / w o r/ , ■'«'/ r V
iAnd put your hand into your bosom, it will come forth white
without hurt.} (27:12]
Ibn ‘Abbas said, “without hurt’, means, ‘not because of
leprosy’. Musa inserted his hand again in his sleeve and it
returned back to its normal color.”* 2 ’ Mujahid and several
others said similarly.* 3 ’
liCi <■’* -ty. oj Cfi Stll'
4
4109. The chiefs of the people of Fir'awn said: "This is indeed
a well-versed sorcerer."}
4110. "He wants to get you out of your land, so what do you
advise?"}
Fir'awn’s People say that Musa is a Magician!
The chiefs and noblemen of the people of Fir'awn agreed with
Fir'awn’s statement about Musa. After Fir'awn felt safe and
111 At-Tabari 13:15.
* 2 ' At-Jabari 13:17.
* 3 ' At-Tabari 13:18.
136
Tafsxr Ibn Kathfr
into them, and
they displayed a
great trick.}
The magicians
challenged Mttsa,
when they said,
0^3 o' Utj {jdj J lil ^
iEither you thrcnv
(first), or shall we have
the (first) throw?}
before you. In another
Ayah, they said,
iOr we be the first to
throw} [20:65].
Musa said to them,
you throw first. It was
said that the wisdom
behind asking them
to throw first, is that
- Allah knows best -
the people might witness the magicians’ sorcery first. When
the magicians had cast their spell and captured the eyes, the
clear and unequivocal truth came, at a time when they all
anticipated and waited for it to come, thus making the truth
even more impressive to their hearts. This is what happened.
Allah said,
^ oasas no stssiga ^
4ii1 aS-u!' j
Jlij s^}}
''A / </ //. // A //■'/' • i* .
Jj joj ^ 1 j
j 0-* 4iU_jLo_ll
La A— tijjf
, *1 r? ■ -- *>. ^ »■> ♦
c^fj j » <j p- r-s ^,4 U vT^ ^ j o>
< 9 'A' ^ *’■■<
o ^ io- f p v . a* ^
Ijpl ^ (j^A> jQU-mJI*
o-uji ij^L. ipji uii>
4So when they threw, they bewitched the eyes of the people,
and struck terror into them,}
meaning, they deceived the eyes and made them think that
thet trick was real, when it was only an illusion, just as Allah
said,
237
Surah 7. Al-A'rdf(U6 - 222) (Part-9)
.;■■■> ' i ''
mis-y
l j
1 1-'- r -» L. yJuJj
4 So Miisa conceived fear in himself. We (Allah) said: " Fear
not! Surely, you will have the upper hand. And throw that
which is in your right hand! It will swallow up that which they
have made. That which they have made is only a magician's
trick, and the magician will never be successful, to whatever
amount (of skill) he may attain"} [20:67-69].
Ibn ‘Abbas commented that the magicians threw, “Thick
ropes and long sticks, and they appeared to be crawling, an
illusion that they created with their magic.” 1 11
£ jh>j £»y Ji 'i]£ tj)' J lyy ill]
ILL ij)S tjf'i L4-* 5 . 'V 1 .
i yy v j
y-4
4217. And We revealed to Musa (saying): "Throw your stick,"
and behold! It swallowed up straight away all the falsehood
which they showed.}
4223. Thus truth was confirmed, and all that they did was
made of no effect.}
4229. So they were defeated there and returned disgraced.}
4120. And the sorcerers fell down prostrate.}
4222. They said: "We believe in the Lord of all that exists.}
4222. "The Lord of Musa and Hdrun.”}
Musa defeats the Magicians, Who believe in Him
Allah states that at that tremendous moment, in which Allah
differentiated between Truth and Falsehood, He sent a
revelation to His servant and Messenger Musa, peace be upon
him, ordering him to throw the stick that he held in his right
hand,
ilt swallowed straight away} and devoured,
111 At-Tabari 13:28.
138
Tafsir Ibn Kathir
4'oj& C)
iall the falsehood which they showed.) the magic that they caused
the illusion with, of magic with which they caused making it
appear real, whereas it was not real at all. Ibn ‘Abbas said that
Mdsa’s stick swallowed all the ropes and sticks that the
magicians threw. The magicians realized that this was from
heaven and was by no means magic. They fell in prostration
and proclaimed,
i fry 4 >j &L)
4 'We believe in the Lord of all that exists. The Lord of Musa
and Harun ).
Muhammad bin Ishaq commented, “It followed the ropes and
sticks one after another, until nothing that the sorcerers threw
remained. Mdsa then held it in his hand, and it became a
stick again just as it was before. The magicians fell in
prostration and proclaimed, *We believe in the Lord of all that
exists, the Lord of Mdsa and Harun. Had Musa been a
magician, he would not have prevailed over us.’” 111 Al-Qasim
bin Abi Bazzah commented, “Allah revealed to MOsa to throw
his stick. When he threw his stick, it became a huge, manifest
snake that opened its mouth and swallowed the magicians’
ropes and sticks. On that, the magicians fell in prostration.
They did not reuse their heads before seeing the Paradise, the
Fire, and the recompense of their inhabitants.” [2)
Vt 6 # 4 && & Si h oSC £
4123. Fir'awn said: " You have believed in him [Musa] before I
gave you permission. Surely, this is a plot which you have
plotted in the city to drive out its people, but you shall come to
know/')
111 At-Tabari 13:30.
121 At-Tabari 13:30.
239
Surah 7. Al-A'rdfd 23 - 126) ( Part-9 )
4224. “Surely, I will cut off your hands and your feet from
opposite sides, then I will crucify you all ."}
4225. They said: “ Verily , we are returning to our Lord ."}
4226. "And you take vengeance on us only because we believed
in the Aydt of our Lord when they reached us! Our Lord! pour
out on us patience, and cause us to die as Muslims."}
Fir* awn threatens the Magicians after They believed in
Musa and Their Response to Him
Allah mentions the threats that the Fir'awn - may Allah
curse him - made to the magicians after they believed MUsa,
peace be upon him, and the deceit and cunning that Fir'awn
showed the people. Fir'awn said,
ft 8^ u* i && S3 & tfr
iSurely, this is a plot which you have plotted in the city to
drive out its people ,}
meaning Fir'awn proclaimed, *Musa’s defeating you today was
because you plotted with him and agreed to that.’ Fir'awn also
said,
< 5 # pz
4He (Musa) is your chief who has taught you magic.} [20:71)
However, Fir'awn and all those who had any sense of reason
knew for sure that what Fir'awn said was utterly false. As
soon as MQsa came from Madyan, he called Fir'awn to Allah
and demonstrated tremendous miracles and clear proofs for
the Truth that he brought. Fir'awn then sent emissaries to
various cities of his kingdom and collected magicians who
were scattered throughout Egypt. Fir'awn and his people
chose from them, summoned them, and Fir'awn promised
them great rewards. These magicians were very eager to
prevail over MCksa in front of Fir'awn, so that they might
become closer to him. Mttsa neither knew any of them nor
saw or met them before. Fir'awn knew that, but he claimed
otherwise to deceive the ignorant masses of his kingdom, just
as Allah described them,
140
Tafsir Ibn Kathir
iTIius lie [Fir'awrt] fooled his people, and they obeyed him.)
[43:54]
Certainly, a people who believed Fir'awn in his statement,
i“I am your lord, most high.") [79:24], are among the most
ignorant and misguided creatures of Allah.
In his Tafsir, As-Suddi reported that Ibn Mas“ud, Ibn ‘Abbas,
and several other Companions, commented,
A&& 4 -fop pi & k)
4" Surely, this is a plot which you have plotted in the city...")
“Musa met the leader of the magicians and said to him, If I
defeat you, will you believe in me and bear witness that what I
brought is the truth?’ The magician said. Tomorrow, I will
produce a type of magic that cannot be defeated by another
magic. By Allah! If you defeat me, I will believe in you and
testify to your truth.’ Fir'awn was watching them, and this is
why he said what he said.” 11 ’ His statement,
4"to drive out its people"), means, so that you all cooperate to
gain influence and power, replacing the chiefs and masters of
this land. In this case, power in the state will be yours,
4fL>fo^c- Sp)
4"but you shall come to know"), what I will do to you. He then
explained his threat,
Afor ft ffofo fofo ifoP)
4" Surely, l will cut off your hands and your feet from opposite
sides")
by cutting the right hand and the left leg or the opposite,
ifoufo ! Pifoi 'f)
4" then I will crucify you all.”) just as he said in another Ayah,
4P& gfo
111 At-Jabari 13:33.
141
Surah 7. Al-A'raf(123 - 126 ) ( Part-9 )
4“Fi the trunks of date palms"} [20:71], FT in this Ayah means
“on”.
Ibn ‘Abbas said that Fir ‘awn was the first to crucify and cut
off hands and legs on opposite sides.' 1 ' The magicians said,
4^ %
4" Verily, we are returning to our Lord."}
They said, “We are now sure that we will go back to Allah.
Certainly, Allah’s punishment is more severe than your
punishment and His torment for what you are calling us to,
this day, and the magic you forced us to practice, is greater
than your torment. Therefore, we will observe patience in the
face of your punishment today, so that we are saved from
Allah’s torment.’ They continued,
4<j£, SL& VZZf}
4"Our Lord! pour out on us patience”}, with your religion and
being firm in it,
4oi-L^
4" and cause us to die as Muslims."}, as followers of Your Prophet
Musa, peace be upon him. They also said to Fir’awn,
U ,VV, CjJl a. w
* ,/ -> >;* {. " '• . 'i'Y a. , /'"/I
ou rto ol cr J*- <«'_>
4 -V s , aUljli c ■ '> . L ’ . **1 ' -a Yj Vt
Cjyu
4" So decide whatever you desire to decree, for you can only
decide for the life of this world. Verily, we have believed in our
Lord, that He may forgive us our faults, and the magic to
which you did compel us. And Allah is better [to reward] and
more lasting [in punishment] . Verily, whoever comes to his
Lord as a criminal, then surely, far him is Hell, wherein he
will neither die nor live. But ivhoever comes to Him (Allah) as
a believer, and has done righteous good deeds, far such are the
high ranks (in the Hereafter).} [20:72-75].
The magicians started the day as sorcerers and ended as
honorable martyrs! Ibn ‘Abbas, ‘Ubayd bin ‘Umayr, Qatadah
u7
At-Tabari 13:34.
242
Tafsir Ibn Kathir
and Ibn Jurayj commented, “They started the day as sorcerers
and ended it as martyrs.” ^
JijXj J*}i\ j J fry oyji -tj in fi^j}
^ S^35 is A £,V( ^
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4i^0>ui i il ^a ^Vt 4
4227. 77ie chiefs of Fir'awn's people said: "Will you leave
Musa and his people to spread mischief in the land, and to
abandon you and your gods?" He said: ‘We will kill their
sons, and let their women live, and we have indeed irresistible
power over them .“}
4228. Musa said to his people: "Seek help in Allah and be
patient. Verily, the earth is Allah's. He gives it as a heritage to
whom He wills of His servants ; and the (blessed) end is for the
pious and righteous persons .“}
4229. They said: ‘We suffered troubles before you came to us,
and since you have come to us.” He said: "It may be that your
Lord will destroy your enemy and make you successors on the
earth, so that He may see how you act?"}
Fir'awn vows to kill the Children of Israel, Who
complain to Musa; Allah promises Them Victory
Allah mentions the conspiracy of Fir'awn and his people,
their ill intentions and their hatred for Musa and his people.
iThe chiefs of Fir'awn’s people said}, to Fir'awn,
fry
4'T Will you leave Musa and his people"}, will you let them be free,
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4 "to spread mischief in the land"}, spreading unrest among your
m
At-Tabari 13:36.
143
Surah 7. Al-A'rdf (127 - 129) (Part-9)
subjects and calling them to worship their Lord instead of you?
Amazingly, these people were worried that Musa and his
people would cause mischief. Rather, Fir'awn and his people
are the mischief-makers, but they did not realize it. They said,
4" and to abandon you and your gods?”}
•Your gods’, according to Ibn ‘Abbas, as As-Suddi narrated
from him, “Were cows. Whenever they saw a beautiful cow,
Fir'awn would command them to worship it. This is why As-
Samiri, made the statue of a calf that seemed to moo for the
Children of Israel.” 11 ’ Fir'awn accepted his people’s
recommendation, saying,
4"YJe will kill their sons, and let their women live”}
thus reiterating his previous order concerning the Children of
Israel. He had tormented them (killing every newly bom male]
before MUsa was bom, so that MUsa would not live. However,
the opposite of what Fir'awn sought and intended occurred.
The same end struck Fir'awn that he intended to subjugate
and humiliate the Children of Israel with. Allah gave victory to
the Children of Israel, humiliated and disgraced Fir'awn, and
caused him to drown along with his soldiers.
When Fir'awn insisted on his evil plot against the Children of
Israel,
h && *3 try
^Miisa said to his people: "Seek help in Allah and be patient "}
and promised them that the good end will be theirs and that
they will prevail, saying,
oi
i“ Verily, the earth is Allah's. He gives it as a heritage to
whom He ivills of His servants; and the (blessed) end is for the
pious and righteous persons." They said: "We suffered troubles
111 At-Jabari 13:38.
before you came to
us, and since you
Imve come to
us
The Children of
Israel replied to Musa,
“they (Fir ‘awn and his
people) inflicted
humiliation and
disgrace on us, some
you witnessed, both
before and after you
came to us, O Musa’!
Musa replied,
reminding them of
their present situation
and how it will
change in the future,
o'
4" It may be that your
Lord will destroy your
enemy...”}
encouraging them to
appreciate Allah when the afflictions are removed and replaced
by a bounty.
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4130. And indeed We punished the people of Fir'awn with years of
drought and lack of fruits (crops), that they might remember (take
heed).}
4131. But whenever good came to them, they said: “ This is far us."
And if evil afflicted them, they considered it an omen about Musa and
those with him. Be informed! Verily, their omens are with Allah but
most of them know not.}
145
Surah 7. Al-A'raf (130 - 131 ) (Part-9)
Fir' awn and His People suffer Years of Drought
Allah said,
4And indeed V\!e punished the people of Fir'awn ) We tested and
tried them,
iwith years of drought) of famine due to little produce,
4and lack of fruits), which is less severe, according to
Mujahid.* 1 * Abu Ishaq narrated that Raja’ bin Haywah said,
“The date tree used to produce only one date!” |2)
)That they might remember (take heed). But whenever good
came to them)
such as a fertile season and provisions,
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4 they said, " This is for us."), because we deserve it,
U &
4and if evil afflicted them) drought and famine,
( >'S " ' > ( >‘V'
4 they considered it an omen Musa and those with him.)
saying that this hardship is because of them and what they
have done.
4 Verily, their omens are with Allah)
‘Ali bin Abi Talhah reported that Ibn ‘Abbas commented on
the Ayah,
1,1 At-Tabari 13:46.
121 At-Tabari 13:46.
146
Tafstr Ibn Kathir
xi~ \2[
4Verily, their omens are with Allah}
“Allah says that their afflictions are with and from Him,
4but most of them know not.}
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^332 . They said [to Musa ] : " Whatever Ayat you may bring to
us, to work therewith your sorcery on us, we shall never believe
in you."}
4133. So We sent on them: the Tuwfan, the locusts, the
Qummal, the frogs, and the blood (as a succession of) manifest
signs, yet they remained arrogant, and they were of those
people who were criminals.}
4134. And when the punishment struck them, they said: "O
Musa! Invoke your Lord for us because of His promise to you .
If you remove the punishment from us, we indeed shall believe
in you, and we shall let the Children of Israel go with you."}
4135. But when We removed the punishment from them for a
fixed term, which they had to reach, behold! They broke their
word!}
Allah punishes the People of Flr'awn because of Their
Rebellion
Allah describes the rebellion, tyranny, defiance of the truth
and insistence on falsehood of the people of Fir'awn,
prompting them to proclaim,
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At-Tabari 13:48.
147
Surah 7. Al-A'raf (132 - 135) (Part-9)
4 ' 'Whatever Aydt you may bring to us, to work therewith your
sorcery on us, we shall never believe in you.”$
They said, “whatever miracle, proof and evidence you bring
us, we will neither accept it from you nor believe in you or
what you came with.’ Allah said,
4 So We sent on them the Tufan }
Ibn ‘Abbas commented; “It was a heavy rain that ruined the
produce and fruits.” He is also reported to have said that
Tuwfdn refers to mass death. MujeLhid said it is water that
carries the plague every where. As for the locust, it is the well-
known insect, which is permissible to eat. It is recorded in the
Two Sahihs, that Abu Ya“ftlr said that he asked ‘Abdullah bin
Abi Awfa about locust. He said, “We participated in seven
battles with the Messenger of All&h jg, and we used to eat
locusts.” 111 Ash-Shafit, Ahmad bin Hanbal and Ibn Majah
recorded from ‘Abdur-Rahman bin Zayd bin Aslam that his
father narrated from Ibn “Umar that the Prophet jg said,
' j o^xll : jUS j jCl* U
iWe were allowed two dead animals and two [kinds of] blood:
fish and locust, and kidney and spleen . » |a|
Ibn Abi Najlh narrated from Mujahid about Allah’s
statement,
4 So We sent on them: the flood, the locusts ...^
“Eating the nails on their doors and leaving the wood.” 13, As
for the Qummal, Ibn ‘Abbas said that it is the grain bug 141 , or,
according to another view; small locusts that do not have
wings. 15 ' Similar was reported from Mujahid, ‘Ikrimah and
Qatadah. Al- Hasan and Said bin Jubayr said that ‘QummaF
111 Path Al-Bari 9 :535 and Muslim 3 : 1 546 .
121 Musnad Ash-Sh&J72 :173, Ahmad 2 :97 and Ibn Mfijah 2 :1073.
131 At-Tabari 13:68.
141 At-Tabari 13:54.
151 At-Tabari 13:54.
148
Tafsir lbn Kathir
are small black insects.* 1 *
Abu Jafar bin Jarir recorded that Said bin Jubayr said,
“When Musa came to Fir ‘awn, he demanded, ‘Release the
Children of Israel to me.’ But, Fir'awn did not comply; and
Allah sent the Tuwfan, and that is a rain which continued
until they feared that it was a form of torment. They said to
Musa, Invoke your Lord to release us from this rain, and we
will believe in you and send the Children of Israel with you.’
Musa invoked his Lord and He removed the affliction from
them. However, they did not believe, nor did they send the
Children of Israel with him.
In that year, Allah allowed (the earth) to grow various types
of produce, fruits and grass for them as never before. They
said, This is what we hoped for.’ So Allah sent the locusts,
and the locusts started to feed on the grass. When they saw
the effect the locusts had on the grass, they knew that no
vegetation would be saved from devastation. They said, ‘O
Musa! Invoke your Lord so that He will remove the locusts
from us, and we will believe in you and release the Children of
Israel to you.’ Musa invoked his Lord, and He removed the
locusts. Still, they did not believe and did not send the
Children of Israel with him.
They collected grains and kept them in their homes. They
said, We saved our crops.’ However, Allah sent the Qummal,
grain bugs, and one of them would take ten bags of grains to
the mill, but only reap three small bags of grain. They said, ‘O
Musa! Ask your Lord to remove the Qummal (weevil) from us
and we will believe in you and send the Children of Israel with
you.’ Musa invoked his Lord, and Allah removed the Qummal
from them. However, they did not send the Children of Israel
with him.
Once, when he was with Fir'awn, Musa heard the sound of a
frog and said to Fir'awn, What will you and your people suffer
from this (the frogs)?’ Fir'awn said. What can frogs do?’ Yet,
by the time that night arrived a person would be sitting in a
crowd of frogs that reached up to his chin and could not open
his mouth to speak without a frog jumping in it. They said to
Musa, ‘Invoke your Lord to remove these frogs from us, and
m
At-Tabari 13:55.
149
Surah 7. Al-A'rdf (132 - 135 ) ( Part-9)
we will believe in you and send the Children of Israel with
you.’ Musa invoked his Lord, but they did not believe.
Allah then sent blood that filled the rivers, wells and the
water containers they had. They complained to Fir ‘awn,
saying, *We are inflicted with blood and do not have anything
to drink.’ He said, ‘Musa has bewitched you.’ They said, ‘How
could he do that when whenever we look for water in our
containers we found that it has turned into blood?’ They came
to Musa and said, Invoke your Lord to save us from this
blood, and we will believe in you and send the Children of
Israel with you.’ Musa invoked his Lord and the blood stopped,
but they did not believe nor send the Children of Israel with
him.” A similar account was attributed to Ibn ‘Abbas, As-
Suddi, Qatadah and several others among the Salaf.
Muhammad bin Ishaq bin Yasar said, “The enemy of Allah,
Fir'awn, went back defeated and humiliated, after the
sorcerers believed (in Musa). He insisted on remaining in
disbelief and persisted in wickedness. Allah sent down the
signs to him, and he (and his people) were first inflicted by
famine. Allah then sent the flood, the locusts, the Qummal, the
frogs then blood, as consecutive signs. When Allah sent the
flood, it filled the surface of the earth with water. But the
water level receded, and they could not make use of it to till
the land or do anything else. They became hungry. This is
when,
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iThey said : "0 Musa! Invoke your Lord far us because of His
promise to you . If you remove the punishment from us, we
indeed shall believe in you, and we shall let the Children of
Israel go with you.")
Musa invoked his Lord and He removed the affliction from
them, but they did not keep their promises.
So Allah sent locusts that ate the trees and consumed the
nails on their doors, until the doors fell from their homes and
residences. They again said what they said to Musa before,
and he called on his Lord and He removed the affliction.
Still, they did not keep their promises, and Allah sent the
151
Surah 7. Al-A'rdf(136 - 137) ( Part-9 )
transgressed, even though He inflicted them with consecutive
signs, one after another, He took retribution from them by
drowning them in the sea that Musa parted by Allah’s power,
and he and the Children of Israel passed through. In their
pursuit, Fir'awn and his soldiers went in the sea chasing
MOsa and his people. When they all had gone inside the
water, the sea closed in on them and they all drowned,
because they belied the Ayat of Allah and were heedless of
them. Allah said that He has granted the people who were
considered weak, the Children of Israel, to inherit the eastern
and western parts of the land.
Al-Hasan Al-Basri and Qatadah commented that Allah’s
statement,
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i...the eastern parts of the land and the western parts thereof
which We have blessed.}
refers to the Sham area (Greater Syria). Also, Mujahid and Ibn
Jarir said that Allah’s statement,
iAnd the fair Word of your Lord was fulfilled far the Children
of Israel, because of their endurance .}
is explained by Allah’s other statement,
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iAnd We wished to do a favor to those who were weak (and
oppressed) in the land, and to make them rulers and to make
them the inheritors. And to establish them in the land, and We
let Fir'awn and Haman and their hosts receive from them that
which they feared > (28:5-6).
Further, Allah’s statement,
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iAnd We destroyed what Fir'awn and his people produced ,}
meaning, We destroyed what Fir'awn and his people produced,
such as agriculture and buildings.
252
Tafsir Ibn Kathir
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^238. And We brought
the Children of Israel
(with safety) across the
sea, and they came upon
a people devoted to some
of their idols (in wor-
ship). They said: "O Musa! Make for us a god as they have gods."
He said: " Verily , you are an ignorant people."}
4239. [Musa added:] "Verily, these people will be destroyed for that
which they are engaged in (idols' worship). And all that they are
doing is in vain."}
The Children of Israel safely cross the Sea, but still held
on to the Idea of Idol Worshipping
Allah mentions the words that the ignorant ones among the
Children of Israel uttered to Musa after they crossed the sea
and witnessed Allah’s Ayat and great power.
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iAnd they came upon a people devoted to some of their idols (in
1 53
Surah 7. Al-A'rdf (138 - 139 ) (Part-9)
worship).
Some scholars of Tafsir said that the people mentioned here
were from Canaan, or from the tribe of Lakhm. Ibn Jarir
commented, “They were worshipping idols that they made in
the shape of cows, and this influenced the Children of Israel
later when they worshipped the calf. They said here.
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i"0 Musa! Make for us a god as they have gods." He said:
"Verily, you are an ignorant people .'V 11
Musa replied, you Eire ignorant of Allah’s greatness and
majesty and His purity from any partners or anything
resembling Him.
i"Verily, these people will be destroyed for that which they are
engaged in} they will perish,
c p}
i"and all that they are doing is in vain."}
Commenting on this Ayah, Imam Abu Ja'far bin Jarir
reported from Abu Waqid Al-Laythi that they (the CompEmions)
went out from Makkah with the Messenger of Allah sg for (the
battle of) Hunayn. Abu Waqid SEiid, “Some of the disbelievers
had a lote tree whose vicinity they used to remain in, and upon
which they would hang their weapons on. That tree was called
‘Dhat Al-Anwat. So when we passed by a huge, green lote tree,
we said, ‘O Messenger of Allah! Appoint for us a Dhat Al-Anwat
as they have.’ He said,
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11 by He in Whose Hand is my soul! You said just as zvhat the
people of Miisa said to him :
i;
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i"Make for us a god as they have gods." He said: "Verily,
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At-Tabari 13:80.
1 55
Sarah 7. Al-A‘rdf(140 - 143) (Part-9)
sent to them by speaking directly to Mdsa and revealing the
Tawrah to him. In it, was their law and the details of their
legislation. Allah stated here that He appointed thirty nights
for Musa. The scholars of Tafsir said that Musa fasted this
period, and when they ended, Musa cleaned his teeth with a
twig. Allah commanded him to complete the term adding ten
more days, making the total forty. When the appointed term
finished, Musa was about to return to Mount fur, as Allah
said,
40 Children of Israel! We delivered you from your enemy, and
We made a covenant with you on the right side of the Mount }
(20:80].
Musa left his brother Harun with the Children of Israel and
commanded him to use wisdom and refrain from mischief.
This was only a reminder, for Harun was an honorable and
noble Prophet who had grace and exalted standard with Allah,
may Allah’s peace and blessings be upon him and the rest of
the Prophets.
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4143. And when Musa came at the time and place appointed by
Us, and his Lord (Allah) spoke to him; he said: "O my Lord!
Show me (Yourself), that I may look upon You." Allah said:
"You cannot see Me, but look upon the mountain ; if it stands
still in its place then you shall see Me." So when his Lord
appeared to the mountain, He made it collapse to dust, and
Musa fell down unconscious. Then when he recovered his
senses he said: "Glory be to You, I turn to You in repentance
and I am the first of the believers
Musa asks to see Allah
Allah said that when Musa came for His appointment and
spoke to Him directly, he asked to see Him,
156
Tafsxr lbn Kathir
<T'0 my Lord! Show me (Yourself), that 1 may look upon
You.” Allah said: "You cannot see Me, '”4
“You cannot’ ( Lan ) by no means indicates that seeing Allah
will never occur, as (the misguided sect of) Al-Mu'tazilah
claimed. The Hadiths of Mutawatir grade* 1 * narrated from the
Messenger of Allah, affirm that the believers will see Allah in
the Hereafter. We will mention these Hadiths under the
explanation of Allah’s statement,
4Some faces that Day shall be radiant. Looking at their Lord.}
(75:22-23]
In earlier Scriptures, it was reported that Allah said to Musa,
“O Musa! No living soul sees Me, but will perish, and no solid
but will be demolished. ”* 2 * Allah said here,
4So when his Lord appeared to the mountain, He made it
collapse to dust, and Musa fell doivn unconscious .4
In his Musnad Imam Ahmad recorded from Anas bin Malik
that the Prophet sg said about Allah’s saying;
4 And when his Lord appeared to the mountain, 4
11 Like this o then he held out the tip of his little finger.* 3 * At-
Tirmidhi recorded this in the chapter of Tafsir for this Ayah,
then he said; “This Hadith is Hasan Sahih Ghanb.” * 4 *
This was also recorded by Al-Hakim in his Mustadrak
through the route of Hamad bin Salamah, and he said; “This
Hadith is ?ahih according to the criteria of Muslim and they
did not record it.”* 5 * And As-Suddi reported that ‘Ikrimah
*'* Having numerous narrators in each link of every chain.
* 2 * Al-Bidayah wan-Nihayah 3:112.
131 Ahmad 3:125.
* 4 * Tuhfat Al-Ahwadhi 8 :45 1 .
* 5 * Al-Hakim 2 :320 .
Surah 7. Al-A‘rdf(UO - 143) ( Part-9 )
157
reported from Ibn ‘Abbas about Allah’s saying,
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Only the extent of the little finger appeared from Him,
4 He made it collapse ^ as dust;
try
4And Musa fell down unconscious } fainting from it. Ibn Jarir
recorded these because of the relation to the word Al-GhashL^
iTheti when he (Miisa) recovered his senses} after he lost
consciousness,
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4he said: " Glory be to You,”} thus, praising, glorifying and
honoring Allah since no living soul could see Him in this life
and remain alive. Musa’ statement,
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4” I turn to You in repentance”} means, according to Mujahid,
that from asking you to look at you,
4”and 1 am the first of the believers.”}, among the Children of
Israel, according to Ibn ‘Abbas, Mujahid, and Ibn Jarir
preferred this view. Or, according to another narration from Ibn
‘Abbas, the meaning of,
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4"and I am the first of the believers.”}, is that ‘none shall see You
(in this life).’ Allah said,
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4And Musa fell down unconscious.}
m
At-Tabari 13:97.
158
Tafsir Ibn Kathtr
Abu Said Al-Khudri
and Abu Hurayrah
narrated a Hadlth
from the Prophet
that is suitable to
mention here. As for
the Hadith from Abu
Sa'Id, Al-Bukhari
recorded in his Sahih
that he said: A Jew
came to the Prophet
jg after his face was
smacked, and said, “O
Muhammad! One of
your companions from
Al-Ansar smacked me
on the face.” The
Prophet said,
o Summon him » and he
was summoned. The
Prophet jg asked him,
o Why did you smack
his face?* He said, “O Allah’s Messenger! I passed by that Jew
and heard him swearing, ‘No, by He Who has chosen Musa
over mankind!’ I said, ‘Over Muhammad too?’, and I became
angry and struck his face.” The Prophet said,
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“Do not prefer me above the Prophets. Verily, on the Day of
Resurrection, people will be struck unconscious, and I (feel that
I) am the first to wake up. Thereupon I will find that Musa is
holding onto a pillar of the Throne ("Arsh of Allah). I will not
know if he woke up before me or he received his due (because of
159
Surah 7. Al-A'rdf (144 - 145) ( Part-9 )
his) unconsciousness on (Mount) At-Tur .n' 1 '
Al-Bukhari recorded this Hadith in many locations of his
Sahih, as did Muslim and Abu Dawud.* 2 ' As for the Hadith
from Abu Hurayrah, Imam Ahmad and the Two Shaykhs (Al-
Bukhari and Muslim) collected his narration.* 3 '
4'^\0\i_-Ji j'j ^oyb. IjJu-t jLji
4244. (Allah) said: "0 Musa I have chosen you above men by
My Messages, and by My speaking (to you). So hold that
which I have given you and be of the grateful.
4245. And We wrote for him on the Tablets the exhortation all
things and the explanation for all things (and said) : Hold unto
these with firmness, and enjoin your people to take the better
therein. 1 shall show you the home of the rebellious. $
Allah chooses Musa and gives Him the Tablets
Allah states that He spoke to Musa directly and informed
him that He has chosen him above the people of his time, by
His Message and by speaking to him.
Here we should mention that there is no doubt that
Muhammad jg is the chief of all the Children of Adam, the
earlier and later ones among them. This is why Allah has
chosen him to be the Final and Last Prophet and Messenger,
whose Law shall remain dominant and valid until the
commencement of the Last Hour. Muhammad’s followers are
more numerous than the followers of all Prophets and
Messengers. After Muhammad jg, the next in rank of honor
and virtue is Ibrahim upon him be peace,, then MQsa, son of
‘Imran, who spoke to the Most Beneficent directly. Allah
commanded Musa, saying,
111 Fath Al-Bari 8 : 152 .
121 Al-Bukhari, nos. 4638, 2412, 6917, 3398, 7427 and 6518,
Muslim 2374 and Abu Dawud 4668 .
* 3 * Ahmad 2 :264 , Fath Al-Bari 13 :455 and Muslim 4 : 1844 .
160 Tafsir Ibn Kathir
iSo hold to that which I have given you$, of My Speech and
conversation with you,
iand be of the grateful ^ , for it and do not ask for what is beyond
your capacity to bear.
Allah stated that He has written lessons and exhortation for
all things and explanations for all things on the Tablets. It was
said that in the Tablets, Allah wrote advice and the details of
the commandments for lawful and prohibited matters. The
Tablets contained the Tawrah, that Allah described;
iAnd indeed We gave Musa - after We had destroyed the
generations of old - the Scripture as an enlightenment for
mankind}[28A3].
It was also said that Allah gave Musa the Tablets before the
Tawrah, and Allah knows best. Allah said next,
irk
iHold unto these with firmness >, be firm on the obedience,
bilt
iand enjoin your people to take the better therein. $
Sufyan bin TJyaynah said, “Abu Sa‘d narrated to us from
Ikrimah from Ibn ‘Abbas that “Musa, peace be upon him, was
commanded to adhere to the toughest of what was ordained
on his people.” ,1 * Allah’s statement,
il shall sixmo you the home of the rebellious >,
means, you will witness the recompense of those who defy My
order and deviate from My obedience, the destruction, demise
and utter loss they will suffer.
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At-Tabari 13:110.
Siirah 7. Al-A'raf(146 - 147) ( Part-9 )
262
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4ti^fc ^ ji cJ^-
<246. I shall him away from My Ayat those who behave
arrogantly on the earth, without a right, and (even) if they see
all the Ayat, they will not believe in them. And if they see the
way of righteousness, they will not adopt it as the way, but if
they see the way of error, they will adopt that way, that is
because they have rejected Our Ayat and were heedless of
them
4247. Those ivho deny Our Ayat and the meeting in the
Hereafter, vain are their deeds. Are they requited with anything
except what they used to do?}
Arrogant People will be deprived of Allah’s Ayat
Allah said,
41 shall turn away from My Ayat those who behave arrogantly
on the earth, without a right}.
Allah says, “I shall deprive the hearts of those who are too
proud to obey Me, and arrogant with people without right,
from understanding the signs and proofs that testify to My
Might, Law and Commandments.” And just as they acted
arrogantly without justification, Allah has disgraced them with
ignorance. Allah said in another Ayah,
&
4And We shall turn their hearts and their eyes away (from
guidance), as they refused to believe therein for the first time}
[6:110], and,
ill d&}
4So when they turned away (from the path of Allah), Allah
turned their hearts away (from the right path).} [61:5)
Sufyan bin “Uyaynah commented on this Ayah,
44’J' <4 IA j>f2c}
262
Tafsir Ibn Kathir
41 shall turn away from My Ayat those who behave arrogantly
on the earth, without a right},
“(Allah says) I shall snatch away comprehension of the Qur’an
from them and turn them away from My Ayat.”* 1 * Ibn Jarir
commented on Sufyan’s statement that, “This indicates that
this part of the Ayah is addressed to this Ummah." 121 This is
not necessarily true, for Ibn TJyaynah actually meant that this
occurs in every Ummah and that there is no difference
between one Ummah and another Ummah in this regard. Allah
knows best. Allah said next,
4^ y *'* !i it
4and (even) if they see all the Ayat, they will not believe in
them}. Allah said in a similar Ayah,
jX %
'i & \j
iTruly, those, against whom the Word (wrath) of your Lord
has been justified, will not believe. Even if every sign should
come to them, until they see the painful torment.} (10:96-97)
Allah’s statement,
'i
•‘11 t ' 1:
. 1 'V
4 And if they see the way of righteousness, they will not adopt
it as the way,}
means, even if the way of guidance and safety appears before
them, they will not take it, but if the way that leads to
destruction and misguidance appears to them, they adopt that
way. Allah explains why they do this,
A m
4 that is because they have rejected Our Ayat}, in their hearts,
4and were heedless of them.}, gaining no lessons from the Ayat.
Allah’s statement,
111 At-Tabari 13:112.
121 At-Tabari 13:113.
Surah 7. Al-A'rdf(146 - 149) ( Part-9 )
163
iThose who deny Our Ayat and the meeting in the Hereafter,
vain are their deeds.}
indicates that whoever among them does this, remaining on
this path until death, then all his deeds will be in vain. Allah
said next,
i&tet W £ vi jl»
iAre they requited with anything except what they used to
do?}
meaning, “We only recompense them according to the deeds
that they performed, good for good and evil for evil. Surely, as
you bring forth, you reap the harvest thereof.’
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<148. And the people of Musa made in his absence, out of their
ornaments, the image of a calf (for worship). It had a sound.
Did they not see that it could neither speak to them nor guide
them to the way? They took it (for worship) and they were
wrongdoers.}
4149. And when they regretted and saw that they had gone
astray, they said: "If our Lord have not mercy upon us and
forgive us, we shall certainly be of the losers"}
Story of worshipping the Calf
Allah describes the misguidance of those who worshipped
the calf that As-Samiri made for them from the ornaments
they borrowed from the Copts. He made the shape of a calf
with these ornaments and threw in it a handful of dust from
the trace of the horse that the Angel Jibrfl was riding, and the
calf seemed to moo. This occurred after Musa went for the
appointed term with his Lord, where Allah told him about
what happened when he was on Mount Tur. Allah said about
His Honorable Self,
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167
Surah 7. Al-A'rdf(150 - 151) ( Part-9 )
you have not respected (waited or observed) my word!' ”}
[20:92-94).
Here, Allah said that Hariin said,
Ms yflScJ l\ jJ $}
i"0 son of my mother! Indeed the people judged me weak and
were about to kill me, so make not the enemies rejoice over me,
nor put me among the people who are wrongdoers .”}
Harun said, T)o not place me on the same level as they are,
as if I was one of them.’ Further, Harun said, ‘O son of my
mother’, so that MQsa would feel more mercy and leniency
towards him, even though Harun was also the son of Musa’s
father. When Musa was satisfied that his brother was
innocent,
I j ojj ‘it yk Jb ot -&j}
4And Harun indeed had said to them beforehand: “O my
people! You are being tried in this, and verily, your Lord is
(Allah) the Most Gracious, so follow me and obey my order ."}
[20:90], this is when,
iti}
4he said} Musa,
4"0 my Lord! Forgive me and my brother, and admit us into
Your mercy, for you are the Most Mercifil of those who show
mercy.”}
Ibn Abi Hatim recorded that Ibn ‘Abbas said that the
Messenger of Allah sg said,
jJU ojJ>j \ jZt jl Jpj 3* lj>.
(Uo Lib C l^l jii
a May Allah grant His mercy to Musa! Surely, he who observes
[something] is nothing like he who is informed about it. His
Lord, the Exalted and Most Honored, told him that his people
168
Tafstr Ibn Kathir
were tested after him, but he did not throw the Tablets. Wlten
he saw them with his eyes, then he threw the Tablets V 1 '
4 (i+jj oi v-i* bi*' 4J' 6^
UjJo £>* ii&j Uj 1( ijili 'jj> Lji>- "cjjjtj
4252. Certainly, those who took the calf (for worship), wrath
from their Lord and humiliation will come upon them in tire life
of this world. Thus do We recompense those who invent lies.}
il53. But those who committed evil deeds and then repented
afterwards and believed, verily, your Lord after (all) that is
indeed Oft-Forgiving, Most Merciful .}
The “wrath’ mentioned here that struck the Children of Israel
because of their worshipping the calf, means, Allah did not
accept their repentance until some of them (who did not
worship the calf] killed others [who worshipped the calf]. We
mentioned this story in Surat Al-Baqarah,
ji ft ie p % -pti it %£)
ii-S
4So turn in repentance to your Creator and kill yourselves (the
guilty), that will be better for you before your Creator." Then
He accepted your repetitance. Truly, He is the One Who
accepts repentance, the Most Merciful.} [2:54]
As for the humiliation mentioned in the Ayah, it pertains to
the disgrace and humiliation that the Jews suffered in the life
of this world. Allah’s statement,
iThus do We recompense those who invent lies}
is for all those who invent an innovation (in religion). Surely,
the disgrace resulting from inventing an innovation (in religion)
and defying Allah’s Message, will be placed in the heart and
from there on to the shoulders. Al-Hasan Al-Basri said; “The
disgrace of innovation will weigh on their shoulders even if
m Ibn Majah 2:380.
169
Surah 7. Al-A'rdf (152 - 153 ) (Part-9)
they were to gallop on their mules or trot on their work
horses.” Ayyub As-Sakhtiyani narrated from Abu Qilabah Al-
Jarmi that he commented on this Ayah,
iThus do We recompense those who invent lies.}
“By Allah! This Ayah is for all those who invent a lie, until the
Day of Resurrection.”* 1 * Also, Sufyan bin ‘Uyaynah said,
“Every person who invents a Bid‘ah (innovation in the religion)
will taste disgrace.”* 2 * Allah tells His servants that He accepts
repentance from His servants for any sin, even Shirk, Kufr,
hypocrisy and disobedience. Allah said:
i&j \ Vpo lj>£ 2 11 ijU jMj}
iBut those who committed evil deeds and then repented
afterwards and believed, verily, your Lord}
O Muhammad, Messenger of Repentance and Prophet of Mercy,
'ft
iafter that} after committing that evil action,
iis indeed Oft-Forgiving, Most Merciful.}
Ibn Abi Hatim reported that ‘Abdullah bin Mas“ud was asked
about a man committing fornication with a woman and then
marrying her, and Ibn Mas*ud recited this Ayah,
#2 h & h U W* 2 4ft
iBut tlwse who committed evil deeds and then repented
afterwards and believed, verily, your Lord after (all) that is
indeed Oft-Forgiving, Most Merciful.}
‘Abdullah recited this Ayah ten times, neither allowing nor
disallowing it.* 3 *
& A 4i $ c!^'* 321 4-3® ^
111 At-Jabari 13:135.
* 2 ' At-Tabari 13:136.
* 3 * Ad-Durr Al-Manthur 3:566.
170
Tafsir Ibn Kathir
i d?18'i&g w* staiSB \s n il54. And when the
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iAnd when calmed }
and subsided,
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4 the anger of Musa }
with his people,
iffi\ '&}
4he took up the
Tablets}, which he had
thrown out of jealousy
for Allah and anger for His sake, because of his people
worshipping the calf,
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anger of Musa calmed,
he took up the Tablets;
and in their inscription
was guidance and mercy
\for those who fear their
Lord.}
Musa picked up the
Tablets when His
Anger subsided
Allah said next,
4>^^- &j}
}and in their inscription was guidance and mercy for those who
fear their Lord.}
Several scholars of Tafsir said that when Musa threw the
Tablets on the ground they were shattered and he collected
the pieces afterwards. Musa found in its inscription guidance
and mercy, but the specific details of the Law was lost, so they
said. They also claimed that the shattered pieces of the Tablets
still remained in the treasury safes of some Israelite kings
until the Islamic State came into existence. Only Allah knows
if these statements are true.
171
Surah 7. Al-A‘raf(l55 - 156) (Part-9)
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4155. And Musa chose out of his people seventy (of the best)
men far Our appointed time and place of meeting, and when
they were seized with a violent earthquake, he said: "O my
Lord, if it had been Your Will, You could have destroyed them
and me before; would You destroy us far the deeds of the foolish
among us? It is only Your trial by which You lead astray whom
You will, and keep guided whom You will. You are our
protector, so forgive us and have mercy on us : far You are the
best of those who forgive
il56. "And ordain far us good in this world, and in the
Hereafter. Certainly we have Hudna unto You." He said: (As
to) My punishment I afflict therewith whom I will and My
mercy embraces all things. That (mercy) l shall ordain far those
who have Taqwd, and give Zakdh ; and those who believe in
Our Ayat.}
Seventy Men from the Children of Israel go for the
appointed Meeting Place that Allah designated, Allah
later on destroys Them
‘Ali bin Abi Talhah reported that Ibn ‘Abbas commented;
“Allah commanded MOsa to choose seventy men. So he chose
them and proceeded with them in order that they supplicate to
their Lord. Their supplication included asking Allah, ‘O Allah!
Give us what you have never given anyone before us and will
never give anyone after us!’ Allah disliked this supplication
and they were seized with a violent earthquake, Musa said:
Ji* o;
5#
i"0 my Lord, if it had been Your will. You could have
destroyed them and me before.
At-Tabari 13:141.
272
Tafsir Ibn Kathir
As-Suddi said, “Allah commanded Musa to come with thirty
men from the Children of Israel, apologizing for worshipping
the calf; and He gave them an appointed time and place.
iAnd Miisa chose out of his people seventy (of the best) men .}
He chose these men and went along with them so that they
could apologize. When they reached the appointed place, they
said,
4We shall never believe in you}, [2:55] ‘O Musa,
4‘J-i* Jj
iuntil we see Allah plainly ,} for you spoke to Him,’ they said,
‘therefore, show Him to us,’
ibut they were struck with a bolt of lightning } [4:153]
and they died. Musa stood up crying, invoking Allah, ‘O Lord!
What should I tell the Children of Israel, when I go back to
them after You destroyed their best men?’
4"0 my Lord, if it had been Your will. You could have
destroyed them and me before
Muhammad bin Ishaq said, “Musa chose seventy of the best
men from the Children of Israel. He said to them, ‘Go to the
meeting with Allah and repent for what you committed. Beg
His forgiveness for those of your people whom you left behind.
Fast, purify yourselves and clean your clothes.’ So, he went
with them to Mount Tur in Sinai for the meeting place and
time designated by his Lord. He went there only with the leave
and knowledge of Allah. According to what has been
mentioned to me, when the seventy did what he ordered them
to do, and went with him to the meeting of Musa with his
Lord, they said, ‘Request that we may also hear the words of
m
At-Tabari 13:140.
173
Surah 7. Al-A'rdf (155 - 156 ) (Part-9)_
our Lord.’ So he replied, 1 shall.’ When Musa approached the
mountain it became completely covered with columns of
clouds, Musa approached it and entered in them. He said to
the people, ‘Approach.’ But when Allah spoke to Musa, his
cloak was surrounded by a brilliant light which no human
could bear to look at, so below him a barrier was placed and
the people approached. When they entered the cloud they fell
prostrate and they heard Him while he was speaking to Musa,
commanding him and forbidding him, saying what to do and
what not to do. When He completed commanding him, and
removed the cloud from Musa, he faced the people and they
said, ‘O Musa! We will not believe in you unless we see Allah
directly.’ So the thunder shook them, their souls were
captured and they all died. Musa stood up invoking, begging
and supplicating to his Lord,
i"0 my Lord, if it had beat Your will. You could have
destroyed them and me before. 'V' 1 ’
meaning, They were foolish. Would You destroy anyone who
comes after me from the Children of Israel?’
Ibn ‘Abbas, Qatadah, Mujahid and Ibn Jarir At-Tabari said,
“They were seized by the tremor or lightning, because they
neither shunned nor forbade their people who worshipped the
calf.” 121 This is supported by Musa’s statement,
4‘ 'would You destroy us for the deeds of the fools among hs?"$*
He said next,
yj, j >
i“lt is only Your Fitnah affliction, test and trial, according to
Ibn ‘Abbas, Said bin Jubayr, Abu Al-‘Aliyah, Ar-Rabi‘ bin Anas
and several among the Salaf and latter scholars. 13 ' This is the
only plausible meaning, in which Musa says, “The decision is
Yours (O Allah), and the judgment, and whatever You will
111 At-Tabari 13:140.
121 At-Tabari 13:143-144.
,31 At-Tabari 13:151.
174
Tafsir Ibn Kathir
occurs. You misguide whom You will, guide whom You will, and
none can guide whom You misguide or misguide whom You
guide. There is none who can give what You deprive or avert
what You give. The sovereignty is all Yours, and Yours is the
judgment, the creation and the decision.” The Ayah,
4"You are our protector, so forgive us and have mercy on us:
for You are the best of those who forgive. 'y,
pertains to (Allah s) covering the mistake and not punishing
for the sin. Whenever mercy is mentioned along with
forgiveness [such as in Musa’s supplication to Allah], it
includes the hope that Allah does not permit one to fall into
that act again.
i'for You are the best of those who forgive /> for none except You
can forgive the sin.
UjIi .jci j VJ
i"And ordain for us good in this world, and in the
Hereafter. 'y
The first part of Musa’s supplication was to fend off what
should be avoided, while this part is a request for what is
sought. The meaning of,
C& 4 Q
i"And ordain for us good in this world, and in the Hereafter . '>
is, ‘ordain for us and grant us all that is good in both lives.
We mentioned the meaning of ‘good’ before in Surat Al-
Baqarahft*
i"We have Hudna unto You'y “we repent, go back and return
unto You,’ according to the meaning of, ‘Hudna.’, given by Ibn
‘Abbas, Said bin Jubayr, Mujahid, Abu Al-‘Aliyah, Ad-Dahhak,
Ibrahim At-Taymi, As-Suddi, Qatadah and several others.* 2 *
*'* See the Tafsir of Surat Al-Baqarah [2 : 200-202].
* 21 At-Tabari 13:154-155.
175
Surah 7. Al-A'rdf (155 - 156 ) (Part-9)
' ' 'i i
oy^i uM>J, J
4. r*
4 He said : (As to) My punishment I afflict therewith whom I
will and My mercy embraces all things. That (mercy) I shall
ordain for those who have Taqwa, and give Zakah ; and those
who believe in Our Ay city (7:156)
Allah’s Mercy is for Those Who have Taqwa and believe
in Allah’s Ayat and His Messenger sgj
Allah answers the statement,
i&k % ji
i'Tt is only Your trial...”} (7:155), by saying,
4 (As to) My punishment I afflict therewith whom l will and
My mercy embraces all things .}
Allah says here, 1 do what I will, decide what 1 will and I
have wisdom and justice in all matters.’ Certainly, there is no
deity worthy of worship except Allah. Allah’s statement,
iand My mercy embraces all things }
testifies to His encompassing mercy. Allah said that the angels
who carry His Throne and those around the Throne
supplicate,
4 "Our Lord! You comprehend all things in mercy and
knowledge .”} (40:7)
Imam Ahmad recorded that Jundub bin ‘Abdullah Al-Bajali
said, “A bedouin man came, he made his camel kneel and he
tied it. Then he prayed behind the Messenger of Allah sfe.
When the Messenger of Allah sg finished the prayer, that man
untied his camel mounted it and supplicated aloud, ‘O Allah!
Grant Your mercy to me and to Muhammad, and do not give a
share in it to anyone else.’ The Messenger of Allah
176
Tafsir Ibn Kathir
commented (to his Companions),
U I ; pi ^ jf Jj,{ lii
«Do yoM think that this man is more misguided or his camel?
Did you not hear what this man has said?*
They said, “Yes.' He ag said,
ZJ-j Jyti ZJ-j iib jL 4 j <iil jl UL-lj i4>-j o^k>- AiJi
jii li-lJ Ljjjjj 14L. jiijl
“You (the bedouin man) have restricted a vast mercy l Allah,
the Exalted, the most Honored has created a hundred mercies
and sent down one of them by which the creation, men, Jinn
and animals, show mercy to each other. He left with Him
ninety-nine mercies, so do you say that this man is more
misguided or his camel?*
Ahmad 111 and Abu Dawud collected this Hadith , |2 > Imam
Ahmad recorded that Salman narrated that the Prophet
said,
14 6 jkJi tft <j-'j >44* j*»-5 y ji»
j\ JjjZS) iZZ 'y-\j liaVjf ^
* Allah, the Exalted and Most Honored, has a hundred mercies.
With one of them, the creations show mercy to each other, and
even the beasts show kindness to their offspring. He has kept
ninety-nine mercies with Him for the Day of Resurrection . » 131
Muslim recorded it. 14 ’ Allah said next,
Uk
iThat (mercy) I shall ordain for those who have Taqwa
meaning, I will ordain My mercy for them, as a favor and
kindness from Me to them. Allah said in a similar Ayah,
*** Ahmad 4 :312.
121 Abu Dawud 5:197.
131 Ahmad 5 :439 .
* 4 ' Muslim 4 :2108.
Surah 7. Al-A'rdf (156 - 157) ( Part-9 )
177
iki# *_j; £ p;
iHe has prescribed mercy far Himselfa [6:12]
Allah’s statement,
ifar those who have Taqwa}, means, 1 will ordain My mercy for
those who possess these qualities, and they are the Ummah of
Muhammad,’
Ukt
ifar those wlw have Taqwifa, who avoid Shirk and major sins.
iand give the Zakah}, purify themselves, according to one
opinion. It was also said that, *the Zakah', here pertains to
wealth. It is possible that both meanings are included here, for
this Ayah was revealed in Makkah [before Zakah in fixed shares
was ordained),
iand those who believe in Our Aydt.}, those who have faith in
them.
j (Uie && iS/s* is# IS
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il57. Those who fallow the Messenger, the Prophet who can
neither read nor write whom they find written of with them in
the Tawrah and the Injil, - he commands them to do good; and
forbids them from evil; he makes lawful far them the good
things, and forbids them from the evil things, he releases them
from their heavy burdens and from the fetters that were upon
them. So those who believe in him, honor him, help him, and
fallow the light which has been sent down with him, it is they
ivho will be successful.}
178
Tafsir Ibn Kathir
The Description of that Messenger ^
4 ^}H\ oydi hjfy
iThose who follow the Messenger, the Prophet who can neither
read nor write whom they find written with them in the Tawrah
and the lnjil
This is the description of the Prophet Muhammad in the
Books of the Prophets. They delivered the good news of his
advent to their nations and commanded them to follow him.
His descriptions were still apparent in their Books, as the
rabbis and the priests well know. Imam Ahmad recorded that
Abu Sakhr Al-'Uqayli said that a bedouin man said to him, “I
brought a milk-producing camel to Al-Madlnah during the life
time of Allah’s Messenger. After I sold it, I said to myself, 1 will
meet that man (Muhammad) and hear from him.’ So I passed
by him while he was walking between Abu Bakr and TJmar,
and I followed them until they went by a Jewish man, who was
reading from an open copy of the Tawrah. He was mourning a
son of his who was dying and who was one of the most
handsome boys. The Messenger of Allah jg asked him (the
father),
IJia ^ jl>\J { JJ* o\j*pi\ J^il
«J ask you by He Wlto has sent down the Tawrah, do you not
find the description of me and my advent in your Book?»
He nodded his head in the negative. His son said, “Rather, yes,
by He Who has sent down the Tawrah! We find the description
of you and your advent in our Book. I bear witness that there
is no deity worthy of worship except Allah and that you are
the Messenger of Allah.’ The Prophet sg said (to the
Companions),
« Stop the Jew (the father) from (taking care of) your brother (in
Islam ) .»
The Prophet then personally took care of the son’s funeral
and led the funeral prayer on him.’”* 11 This Hadith is sound
and is supported by a similar Hadith in the Sahih narrated
*** Ahmad 5:411 .
179
Surah 7. Al-A'rdf (57) (Part-9)
from Anas.* 1 '
Ibn Jarir recorded that Al-Muthanna said that ‘Ata’ bin
Yasar said, “I met ‘Abdullah bin 'Amr and asked him, Tell me
about the description of Allah’s Messenger jg in the Tawrah.’
He said, Yes, by Allah! He is described in the Tawrah, just as
he is described in the Qur’an,
40 Prophet! Verily, We have sent you as a witness, and a
bearer of glad tidings, and a warner. $ [33:45]
as a safe refuge for the unlettered ones. You are My servant
and Messenger. I have called you ‘A l-Mu tawakkil’ (who trusts
in Allah), not hard or harsh.’ Neither uttering foul speech in
the markets nor returning evil deed with one in kind. Rather,
he forgives and forgoes. Allah will not end his life until He
straightens through him the crooked religion, so that they
might proclaim, There is no deity worthy of worship except
Allah.’ He will open through him sealed hearts, deaf ears and
blind eyes.’” ‘Ata’ then said, “I also met Ka*b and asked him
the same question, and his answer did not differ from
‘Abdullah’s answer, even concerning one letter. ” ,2) Al-Bukhari
recorded it 13 ’ from ‘Abdullah bin ‘Amr. It was also recorded by
Al-Bukhari [up to the word] forgoes. And he mentioned the
narration of ‘Abdullah bin ‘Amr then he said; “It was common
in the speech of our Salaf that they describe the Books of the
People of the Two Scriptures as the Tawrah, as some HadUhs
concur. Allah knows best.”
Allah’s statement,
4He commands them to do good; and forbids them from evil;}
This is the description of the Messenger of Allah sg in previous
Books. These were the true qualities of our Messenger jg, as
well, for he only ordained good and forbade evil. We should
mention here that ‘Abdullah bin Mas’ud said, “When you hear
Allah’s statement,
111 Fath Al-B&ri 3 :259 .
121 At-Jabari 13:164.
131 Fath Al-Bari 4 :402 .
180
Tafsir Ibn Kathfr
4 04 ^
40 you who believe!}, then pay it your full attention, for it is a
good that you are being commanded, or an evil that you are
being forbidden.” And the most important and greatest of these
commands and prohibitions, is that Allah has sent the
Messenger j§ to order worshipping Him Alone without partners
and forbid worshipping others besides Him. This is the Message
that Allah has sent all Messengers with before Muhammad m,
just as Allah said,
JV
>•5
si ji-
4 And verily, We have sent among every Utntnah a Messenger
(proclaiming): " Worship Allalt, and avoid the Tdghut (false
deities)" >[16:36].
Allah’s statement,
4He makes lawful for them the good things, and forbids them
from the evil things ,}
meaning, he makes the Bahlrah, Sa’ibah, Wasllah and Ham,
etc., lawful. They were prohibitions that they invented which
were only hard for themselves. He also forbids them from evil
things, such as the flesh of the pig, Riba, and foods that were
treated as lawful although Allah the Exalted had forbidden
them. ‘Ali bin Abi Talhah reported this from Ibn ‘Abbas.* 11
Allah’s statement,
4 ^ & $
4He (Muhammad) releases them from their heavy burdetis, and
from the fetters that were upon them.}
indicates that Muhammad came with leniency and an easy
religion. As mentioned in the Hadith recorded from many
routes that Allah’s Messenger ^ said.
0 / was sent with the easy way ofHanifiyyah [ monotheism J»* 21
111 At-Jabari 13:166.
121 Ahmad 5:266 and 6:116.
Surah 7. Al-A'rdf (157) (Part-9
181
The Prophet jg said to the two Commanders he appointed,
Mu'adh and Abu Musa Al-Ash‘ari, when he sent them to
Yemen,
Yj u; ik-j Yj I
aJ Yj 1 Yj
iBring glad tidings and do not drive people away, make things
easy and do not make them difficult, obey each other and do not
differ among yourselves ». 111
Abu Barzah Al-Aslami, the Prophet’s Companion, said, “I
accompanied the Messenger of Allah and saw how easy he
was. The nations that were before us had things made difficult
for them in their laws. Allah made the law encompassing and
easy for this Ummah. Hence the statement of the Messenger of
Allah,
jt j*J U U 1 . 1 <j U j jt»«j iul jU
a Allah has forgiven my Ummah for what occurs in themselves,
as long as they do not utter it or act upon
The Prophet jg said,
i jk u; ielJi; (yji jS ifo
«My Ummah was forgiven (by Allah) unintentional errors,
forgetfulness and what they are forced to do.®”* 31
This is why Allah has guided this Ummah to proclaim,
je Lj* j-ia 'Ij j Ua_-> oj, y
& tesc Q jufj & r A g istt y u y; e; uj *
i"Our Lord! Punish us not if we forget or fall into error, our
Lord! Lay not on us a burden like that which You did lay on
those before us (Jews and Christians); our Lord! Put not on us
a burden greater than we have strength to bear. Pardon us and
grant us forgiveness. Have mercy on us. You are our Mawla
(Patron, Supporter and Protector) and give us victory over the
1,1 Fath Al-Bari 5 : 188 .
121 Fath Al-Bdn 9:300.
131 Ibn Majah 1 :659 .
Surah 7. Al-A'raf (158) ( Part-8 )
183
41 am sent to you all as the Messenger of Allah,}
This Ayah mentions the Prophet’s honor and greatness, for
he is the Final Prophet who was sent to all mankind [and the
Jinns ]. Allah said,
4'£ '<yj (5j '•£» 3[ jrj'j ^ fj rr - *** 4*^
4Say, "Allah is Witness between you and 1; this Qur'an has
been revealed to me that I may therewith warn you and
whomsoever it may reach."} [6:19],
4but those of the sects that reject it, the Fire will be their
promised meeting place}[ 11:17], and,
ijiL-t oji yi'S’J a cwi 1
4And say to those who were given the Scripture and to the
illiterates (Arab pagans) : "Do you (also) submit yourselves (to
Allah in Islam)?" If they do, they are rightly guided; but if
they turn away, your duty is only to convey the Message.}
[3:20]
There are many other Ayat and more Hadiths than can be
counted on this subject. It is also well-known in our religion
that the Messenger of Allah jg was sent to all mankind [and
the Jinns). Al-Bukhari recorded that Abu Ad-Darda’ said, “Abu
Bakr and Umar had an argument in which Abu Bakr made
Umar angry. So Umar went away while angry and Abu Bakr
followed him asking him to forgive him, but Umar refused.
Umar shut his door closed in Abu Bakr’s face and Abu Bakr
went to the Messenger of Allah while we were with him. The
Messenger of Allah said,
Jwi IjLa jLisU-Li
uThis fellow of yours (Abu Bakr) has made someone angryfr
Umar became sorry for what he did, went to the Prophet s^5
and greeted him with the Salam and sat next to him, telling
185
Surah 7 . Al-A‘raf(158 - 159) (Part-9)
gives life and causes death.}
describes Allah by the words of the Messenger jg that He Who
has sent him is the Creator, Lord and King of all things and in
His Hand is the control, life, death and the decision. Just as
Allah said
feVf aJ-ji A
iSo believe in Allah and His Messenger, the Prophet who can
neither read nor write,}
Allah proclaims here that Muhammad jg is His Messenger
and reiterates this fact by commanding that he be believed in
and followed. Allah said,
^}
iThe Prophet zvho can neither read nor write} who you were
promised and given the good news of in previous revealed
books.
Certainly, Muhammad was amply described in the
previous books, including his description as being the
unlettered Prophet. Allah’s statement,
iwho believes in Allah and His Words}, means, his actions
conform with his words and he believes in what he was given
from his Lord.
iAnd follow him}, embrace his path and guidance,
iso that you may be guided} to the Straight Path.
‘ftJ cA & 2 ry jiA
4259 . And of the people of Musa there is a community who
lead (the men) with truth and establish justice therewith.}
Allah stated that of the Children of Israel there are some
who follow the truth and judge by it, just as He said in
another Ayah,
People of the Scripture, those who believe in Allah and in that which
has been revealed to you, and in that which has been revealed to them,
humbling themselves before Allah. They do not sell the verses of Allah
for a small price, for them is a reward with their Lord. Surely, Allah
is Swift in account.} [3:199]
jilt lix ijlli '^c- liji 'yflofS. ‘ti f* Oi
| *i/>S i&>j< ^ tip oj
iTfwse to whom We gave the Scripture before it, they believe in
it (the Qur'an). And when it is recited to them, they say: "We
believe in it. Verily, it is the truth from our Lord. Indeed even
before it we have been from those who submit themselves. These
will be given their reward twice over, because they are
patient.}[ 28:52-54], and,
Surah 7. Al-A'rdf (160 - 162) ( Part-9 \
187
jliiSi C>££ ij-^t 'jj. «Jj j; |>J CfJ*
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iVerily, those who were given knowledge before it, when it
(this Qur'an) is recited to them, fall down on their faces in
humble prostration. And they say: "Glory be to our Lord!
Truly, the promise of our Lord must be fulfilled.” And they fall
down on their faces weeping and it increases their
humility. }[\7: 107-109]
L£IX >1 zfy & bl ^
Gili; ‘^£2 o?Gl ^ ^ ii.
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^160. And We divided them into twelve tribes (as distinct)
nations. We revealed to Musa when his people asked him for
water (saying): "Strike the stone with your stick,” and there
gushed forth out of it twelve springs, each group knew its own
place for water. We shaded them with the clouds and sent down
upon them the manna and the quail (saying) : "Eat of the good
things with which We have provided you." They harmed Us
not but they used to harm themselves. $
4161. And (remember) when it was said to them : "Dwell in
this toion (Jerusalem) and eat therefrom wherever you wish, and
say, ‘(O Allah) forgive our sins’; and enter the gate prostrating
(bowing with humility). We shall forgive you your
wrongdoings. We shall increase (the reward) for the good-
doers . "}
4162. But those among them who did wrong, changed the word
that had been told to them. So We sent on them a torment from
the heaven in return for their wrongdoings.}
188
Tafsir Ibn Kathir
We discussed these Ay at in Surat Al-Baqarah which was
revealed in Al-Madlnah, while these Ayat were revealed in
Makkah. We also mentioned the difference between the two
narrations, and thus we do not need to repeat it here, all
thanks are due to Allah and all the favors are from Him.
H vlil' 4 O'?'*- if p }
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4163. And ask them about the town that was by the sea; when
they transgressed in the matter of the Sabbath : when their fish
came to them openly on the Sabbath day, and did not come to
them on the day they had no Sabbath . Thus We made a trial for
them, for they used to rebel against Allah's command. $
The Jews transgress the Sanctity of the Sabbath
This Ayah explains Allah’s statement,
4^.1*.-!' 4 ojj' JiLlt
4And indeed you knew those among you who transgressed in
the matter of the Sabbath..} {2:65]
Allah says to His Prophet sg here.
4And ask them } ask the Jews who are with you, about the story
of their fellow Jews who defied Allah’s command, so that His
punishment overtook them all of a sudden for their evil actions,
transgression and defiance by way of deceit. Also, warn the
Jews (O Muhammad) against hiding your description that they
find in their books, so that they do not suffer what their
forefathers suffered. The village mentioned here is Aylah, on the
shore of the Qulzum (Red) Sea. Muhammad bin Ishaq recorded
from Ddwud bin Al-Husayn from Ikrimah that Ibn ‘Abbas
commented on Allah’s statement,
if (* 4 '^* 3 }
4 And ask them about the town that was by the sea...}
I 1 ' See the Tafsir of Surat Al-Baqarah [2 :60) .
Suralt 7. Al-A'raf (163) (Part-9
189
“A village called Aylah between Madyan and At-Tur (which is
in Sinai ). 111 ‘Ikrimah, Mujahid, Qatadah and As-Suddi said
similarly. 12 ' Allah’s statement,
iwhett they transgressed in the matter of the Sabbath ;}
means, they transgressed in the Sabbath and defied Allah’s
command to them to keep it sanctified,
« }y.
iwhen their fish came to them openly on the Sabbath day,}
visible on top of the water, according to Ad-Dahhak who
reported it from Ibn ‘Abbas.' 3 ' Ibn Jarir said, “Allah’s
statement,
.41' i e — > . V
iand did not come to them on the day they had no Sabbath.
Thus We made a trial of them,}
means, this is how We tested them by making the fish swim
close to the surface of the water , on the day which they were
prohibited to fish. The fish would be hidden from them on the
day when they were allowed to fish,
ii )&£=*}
iThus We made a trial for them,} so that We test them.
i&Z \J£ £,}
ifor they used to rebel against Allah's command}
by defying His obedience and rebelling against it.” |4)
Therefore, these were a people who used a trick to violate
Allah’s prohibitions, taking an action that seemed legal on the
surface. However, in reality, this action was meant to
transgress the prohibition. Imam and scholar Abu ‘Abdullah
Ibn Battah reported that Abu Hurayrah said that the
Messenger of Allah $5 said,
I 11 At-Tabari 13:180.
' 2 ' At-Tabari 13:180-181.
131 At-Tabari 13:183.
' 41 At-Tabari 13:183.
290
Tafsir Ibn Kathfr
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This Hadith has a
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4264. Aw/ when a community among them said: "Why do you
preach to a people whom AllOh is about to destroy or to punish
ivith a severe torment?” (The preachers) said: "In order to be
free from guilt before your Lord (Allah), and perhaps they may
fear Allah."}
4265. So when they forgot the reminder that had been given to
them, We rescued those who forbade evil, but with a severe
torment We seized those who did wrong, because they used to
rebel against Allah’s command.}
4166. So when they exceeded the limits of what they were
prohibited, We said to them: “Be you monkeys, despised.”}
* J * Adab Az-Zafaf p. 192.
191
Surah 7. Al-A'raf (164 - 166) (Part-9)
Those Who breached the Sabbath were turned into
Monkeys, but Those Who prohibited Their Actions
were saved
Allah said that the people of this village were divided into
three groups, a group that committed the prohibition, catching
fish on the Sabbath, as we described in the Tafsir of Surat Al-
Baqarah .' 1| Another group prohibited them from transgression
and avoided them. A third group neither prohibited them, nor
participated in their action. The third group said to the
preachers,
4"Why do you preach to a people whom Allah is about to
destroy or to punish with a severe torment?"}.
They said, “why do you forbid these people from evil, when you
know that they are destroyed and have earned Allah’s
punishment?’ Therefore, they said, there is no benefit in
forbidding them. The preachers replied,
4# ell
i"In order to be free from guilt before your Lord (Allah),"}
“for we were commanded to enjoin righteousness and forbid evil,’
i“and perhaps they may fear Allah"} for on account of our
advice, they might stop this evil and repent to Allah. Certainly,
if they repent to Allah, Allah will accept their repentance and
grant them His mercy.’ Allah said,
&
}So when they forgot the reminder that had been given to
them,}
*
when the evil doers refused the advice,
i\& G® £i\ £ £%}
iWe rescued those who forbade evil, but We seized who did
wrong,}
l 1 * See the Tafsir of Surat Al-Baqarah [2 :65-66) .
192
Tafsfr lbn Kathir
who committed the transgression,
iwith a severe torment). Allah stated that those who enjoined
good were saved, while those who committed the transgression
were destroyed, but He did not mention the end of those who
were passive (the third group), for the compensation is
comparable to the deed. This type did not do what would
warrant praise, nor commit wrong so that they are
admonished.
‘Ikrimah said, “lbn ‘Abbas said about the Ayah: 1 do not
know whether or not the people were saved who said;
i ia by jJU
4 "Why do you preach to a people whom Allah is about to
destroy...?”)
So I continued discussing it with him until I convinced him
that they were. Then he gave me [the gift of] a garment.” 111
Allah said,
iand We seized those who did wrong with a Ba'fs torment)
indicating that those who remained were saved. As for ‘Bats’,
it means ‘severe’, according to Mujahid, 121 or ‘painful’,
according to Qatadah. 131 These meanings are synonymous,
and Allah knows best. Allah said next,
4fr^l)
idespised), humiliated, disgraced and rejected.
? I 1 > -> > *'
4167. And (remember) when your lord declared that He would
certainly keep on sending against them, till the Day of
Resurrection, those who would afflict them with a humiliating
111 At-Tabari 13:187.
121 At-Tabari 13:202.
131 At-Tabari 13:202.
193
Surah 7. Al-A'rdf(164 - 167) (Part-9)
torment. Verily, your Lord is quick in retribution and certainly
He is Oft-Forgiving, Most Merciful.}
Eternal Humiliation placed on the Jews
4 Ta'dhdhana } means ‘declared’, according to Mujahid, or
‘ordained’, according to others. This part of the Ayah indicates
a vow,
4 that He will keep on sending against them } against the Jews,
4 till the Day of Resurrection, those who would afflict them with
a humiliating torment .}
on account of their disobedience, defying Allah’s orders and
Law and using tricks to transgress the prohibitions. It was
reported that Musa required the Jews to pay the production
tax for seven or thirteen years, and he was the first to do so.
Also, the Jews fell under the humiliating rule of the Greek
Kushdanln , 1 ’ 1 Chaldeans and later on the Christians, who
subjugated and disgraced them, and required them to pay the
Jizyah (tribute tax). When Islam came and Muhammad was
sent, they became under his power and had to pay the Jizyah,
as well. Therefore, the humiliating torment mentioned here
includes disgrace and paying the Jizyah, as Al-‘Awfi narrated
from Ibn ‘Abbas . 121 In the future, the Jews will support the
Dajjal (False Messiah); and the Muslims, along with Isa, son of
Mary, will kill the Jews. This will occur just before the end of
this world. Allah said next,
4Verily, your Lord is quick in retribution}, with those who disobey
Him and defy His Law,
4JU: 3A2 %~}
111 Perhaps it refers to the Kushite Dynasty, and Allah knows best.
121 At-Tabari 13:205.
294
Tafsir Ibn Kathir
iand certainly He is Oft-Forgiving, Most Merciful .)
for those who repent and go back to Him. This Ayah mentions
both the mercy, as well as, the punishment, so that no
despair is felt. Allah often mentions encouragement and
warning together, so that hearts always have a sense of hope
and fear.
1 JS5 * Ut & 3? ftji i'fl k ok
ojfj $31 OjiL !£■ »>^ff JtiifJ !_• C jij”
<265. And We have broken them (the Jezos) up into various
separate groups on the earth : some of them are righteous and
some are away from that. And We tried them with good
(blessings) and evil (calamities) in order that they might turn
(to Allah).)
il69. Then after them succeeded an (evil) generation, which
inherited the Book, but they chose (for themselves) the goods of
this low life saying: "(Everything) will be forgiven to us." And
if ( a g a bi) the offer of the like (evil pleasures of this world) came
their way, they would (again) seize them (would commit those
sins). Was not the covenant of the Book taken from them that
they would not say about Allah anything but the truth? And
they have studied what is in it (the Book). And the home in the
Hereafter is better for those who have Taqioa. Do not you then
understand ?)
4170. And as to those who hold fast to the Book (act on its
teachings) and perform the Salah, certainly We shall never
waste the reward of those who do righteous deeds.)
The Children of Israel scatter throughout the Land
Allah states that He divided the Jews into various nations,
sects and groups,
jiytf Si &>)
4And We said to the Children of Israel after him (after Musa
195
Surah 7. Al-A'raf (168 - 170) (Part-9)
died): "Divell in the land, then, when the final and the last
promise comes near, We shall bring you altogether as a tnixed
crowd (gathered out of various nations) .”}[ 17:104]
4sowe o/ them are righteous and some are away from that},
some of them are led aright and some are not righteous, just
as the Jinns declared,
4 ! >0^-4 OJi it* $j}
4“There are among us some that are righteous, and some the
contrary; we are groups having different ways (religious
sects).”} [72:1 1]
Allah said here,
iAnd We tried them}, and tested them,
iwith good and evil}, with times of ease, difficulty, eagerness,
fear, well-being and affliction,
4in order that they might turn (to Allah)}
Allah said next,
'ji d*i/- ' yf} w iii- OJ
iThen after them succeeded an (evil) generation, which
inherited the Book, but they chose (for themselves) the goods of
this low life}
This Ayah means, after the generation made up of righteous
and unrighteous people, another generation came that did not
have goodness in them, and they inherited the Tawrah and
studied it. Mujahid commented on Allah’s statement,
{They chose (for themselves) the goods of this low life}
“They will consume anything they can consume in this life,
whether legally or illegally. Yet, they wish for forgiveness,
196
Tafstr Ibn Kathir
t fi-t ij>j- oiy U oyyyr
iSaying: "( Everything, ) will be forgiven for us.” And if (again)
the offer of the like came their way, they would (again) seize
them.y* 1]
Qatadah commented on Allah’s statement,
ia’h'i Jv- 'oy£Xf
“ they chose (for themselves) the goods of this low life »
“This, by Allah, is an evil generation,
<^& %)>
iwhich inherited the Booty after their Prophets and Messengers,
for they were entrusted with this job by Allah’s command to
them. Allah said in another Ayah,
iThen, there has succeeded them a posterity who neglect the
Salah (the prayers) .} [19:59]
Allah said next,
1 '' />•>//
oyyb) oj-ii-U y
iThey chose the goods of this low life saying: "(Everything)
will be forgiven to us."}
They wish and hope from Allah, while deceiving themselves,
iAnd if (again) the offer of the like came their way, they would
(again) seize them.}
Nothing stops them from this behavior, for whenever they are
given an opportunity in this life, they will consume regardless
of it being allowed or not.” |2! As-Suddi said about Allah’s
statement,
iThen after them succeeded an (evil) generation} until.
m At-Tabari 13:212.
121 At-Tabari 13:213.
197
Surah 7. Al-A'raf (168 - 170 ) ( Part-9 )
4and they have studied what is in it (the Book).}
“Every time the Children of Israel appointed a judge, he used
to take bribes. The best ones among them held a counsel and
took covenants from each that they would not take bribes.
However, when one of them would take bribes in return for
judgment and was asked, “What is the matter with you; you
take a bribe to grant judgment?’, he replied, 1 will be forgiven.
So the rest of his people would admonish him for what he did.
But when he died, or was replaced, the one who replaced him
would take bribes too. Therefore, Allah says, if the others (who
admonished him) would have a chance to loot this world, they
will take it.’”* 1 * Allah said,
i&\ ^ U £ \)X *
££ $}
4Was not the covenant of the Book taken from them that they
would not say about Allah anything but the truth?}
thus, admonishing them for this behavior. Allah took a pledge
from them that they would declare the truth to people and not
hide it. Allah said in another Ayah,
ifSe, y; oM 'yj* jM & & '>&
i(And remember) when Allah took a covenant from those who
were given the Scripture to make it known and clear to
mankind, and not to hide it, but they threw it away behind
their backs, and purchased with it some miserable gain! And
indeed worst is that which they bought} (3:187).
Ibn Jurayj said that Ibn ‘Abbas said about the Ayah,
yj U £ 'J cJ U. $}
4 Was not the covenant of the Book taken from them that they
would not say about Allah anything but the truth?},
“Their claim that Allah will forgive the sins they keep
committing without repenting from them.” * 2 ' Allah said,
111 At-Tabari 13:213.
* 2 * At-Tabari 13:215.
198
Tafsir Ibn Kathfr
^Li’ i ) jOj
iAnd the home in the
Hereafter is better for
those who have Taqwd
Do not you then
understand?}
Encouraging them to
seek Allah’s
tremendous reward
and warning them
against His severe
torment. Allah says
here, “My reward and
what I have are better
for those who avoid
prohibitions, abandon
lusts and become
active in the
obedience of their
Lord.’
iDo not you then
understand ?} Allah says’ Do not these people, who preferred this
life instead of what is with Me, have any sense to prohibit them
from their foolish and extravagant ways?’ Allah then praises
those who adhere to His Book, which directs them to follow His
Messenger Muhammad jg,
iAnd as to those who hold fast to the Book}
adhere to it, implement its commands and refrain from its
prohibitions,
}and perform the Saldh, certainly We shall never waste the
reward of those who do righteous deeds.}
^ tiam&i wr ^
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199
Surah 7. Al-A‘rdf (171) (Part-9)
ip*
il71. And (remember) when We hlataqna the mountain over
them as if it had been a canopy, and they thought that it was
going to fall on them . (We said) : "Hold firmly to what We
have given you [the Tawrdh], and remember that which is
therein (act on its commandments) , so that you may fear Allah
and obey Him."}
Raising Mount Tur over the Jews, because of Their
Rebellion
‘Ali bin Abi Talhah reported that Ibn ‘Abbas commented on
the Ayah,
iAnd (remember) when We Nataqna the tnountain over them},
“We raised the mountain, as Allah’s other statement testifies,
iAnd for their covenant, We raised over them the mountain}
(4:154).” 111
Also, Sufyan Ath-Thawri narrated that Al-A‘mash said that.
Said bin Jubayr said that Ibn ‘Abbas said, “The angels raised
the Mount over their heads, as reiterated by Allah’s statement,
i'jA
iWe raised over them the mountain} (4:154).”
Al-Qasim bin Abi Ayyub narrated that Said bin Jubayr said
that Ibn ‘Abbas said, “MQsa later on proceeded with them to
the Sacred Land. He took along the Tablets, after his anger
subsided, and commanded them to adhere to the orders that
Allah ordained to be delivered to them. But these orders
became heavy on them and they did not want to implement
them until Allah raised the mountain over them,
111 At-Tabari 13:218.
20® — Tafsir Ibtt Kathir
ias if it had been a canopy }, that is, when the angels raised the
mountain over their heads.” An-Nasa’i collected it.' 11
$ ^ Ji Jtfj ii-1 ijj^
o; GjCI. 4^ It} jl ipcsiii lii IjI gijiT |jj^ : fr;
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<272. And (remember) when your Lord brought forth from the
Children of Adam, from their loins, their seed and made them
testify as to themselves (saying) : "Am I not your Lord?" They
said: "Yes! We testify," lest you should say on the Day of
Resurrection : "Verily, we were unaware of this."}
4173. Or lest you should say: "It was only our fathers
aforetime who took others as partners in worship along with
Allah, and we were (merely their) descendants after them; will
You then destroy us because of the deeds of men who practiced
falsehood?”}
4174. Thus do We explain the Ayat in detail, so that they may
turn (unto the truth) .}
The Covenant taken from the Descendants of Adam
Allah stated that He brought the descendants of Adam out of
their fathers loins, and they testified against themselves that
Allah is their Lord and King and that there is no deity worthy
of worship except Him. Allah created them on this Fitrah, or
way, just as He said,
Jii lL->- jjyB Jjfe)
4So set you (O Mulmmmad) your face truly towards the
religion, Hanifan. Allah's Fitrah with which He has created
mankind. No change let there be in Khalqillah. > |21 [30:30]
And it is recorded in the Two Sahihs from Abu Hurayrah
who said that the Messenger of Allah jgg said,
111 An-Nasa’i in Al-Kubra : 6:396.
[01
The meaning of this Ayah is, "Dedicate yourself to the natural
religion of Allah which He made for humanity."
Surah 7. Al-A'rdf (172 - 174) ( Part-9 )
201
jjy <jl j>si-u ol jjli iOjiaAJl jJjj J|5 ®
* ^ Lp«i>- 1^.6 j^w>J •■ l_*_*kJ>-
« Every child is bom upon the Fitrah, it is only his parents who
turn him into a Jew, a Christian or a Zoroastrian. Just as
animals are bom having full bodies, do you see any of them
having a cutoff nose (when they are bom)* . [11
Muslim recorded that ‘Iyad bin ‘Himar said that the
Messenger of Allah sg said;
'pf-ii j* »Ul>- t JiCe ciU :Jj ll JjZj*
vAlIdh said, 7 created My servants Hunafa' (monotheists), but
the devils came to them and deviated them from their religion,
prohibiting what I allowed.^
There are Hadiths that mention that Allah took Adam’s
offspring from his loins and divided them into those on the
right and those on the left. Imam Ahmad recorded that Anas
bin Malik said that the Prophet jg said,
5^-1 vtU jlS )} cjtjf iiUiJl (y m jtlil jif Zjt
ii illJi ja jy*\ dll* >L}j\ ji : :JjZj :JU <, £juLil
is \j£s M 7 1 lid ^ iJjii 7 M fii ^ j id*
«/f will be said to a man from the people of the Fire on the Day
of Resurrection, 'If you owned all that is on the earth, would
you pay it as ransom?' He will reply, 'Yes.' Allah will say, 7
ordered you with what is less than that, when you were still in
Adam's loins, that is, associate none with Me (in worship).
You insisted that you associate with Me (in worship).' »* 31
This was recorded in the Two Sahih s* 4)
Commenting on this Ayah (7:172), At-Tirmidhi recorded that
Abu Hurayrah said that the Messenger of Allah sg said,
Fath Al-Bari 3 :290 and Muslim 4 :2047 .
121 Muslim 4:2197.
131 Ahmad 3:127.
I 4 * Fath Al-Bari 6 :4 19 and Muslim 4 :2 160 .
202
Tafsir Ibn Kathir
ij! jA A f> ~.' i ^ ;^I» -laij-j pi <iil iji>- UJ B
pi p Jr Csi ^ .j i > '~^[ J* j** J*>-3 (*r
U f4~! ^rj ii'3* '3-Ljji »Vya : Jli ?*Vp> ^ 4*3 i£' •
•J Jli; 3il> ji ^ ^Slt _^>-I ( J^- j !-L& ! JI 3 ?lJLa i_jj ^l : JU aIIIc-
•j '~ a j jjj v^j ^ji : JU -Jli ?»^1 p O-bb- j^5j vjj : Jli jjb
Cr? (Ti p j' : Jli o3»Jl dlL> oSli- pi 3^- llli ,lr?
o’o ojL>tAi pi jl«J : Jli VsjVi Ji2l lfk«j p ji : Jli i^. j_jp3' t?^* r
,*£*? ; ;| r : >-r . t - - »»;»? • , .: J-7 :-
«OjJ OJk>o fj I ‘Ja^j OjJ C__^ (Ol
«W/icii A//fl/? created Adam, He wiped Adam's back and every
person that He luill create from him until the Day of
Resurrection fell out from his back. Allah placed a glimmering
light between the eyes of each one of them. Allah showed them
to Adam and Adam asked, ‘O Lord! Who are they?' Allah said,
‘These are your offspring.’ Adam saw a man from among them
whose light he liked. He asked, ‘O Lord! Wlw is this man?'
Allah said, 'This is a man from the latter generations of your
offspring. His name is Ddwud.' Adam said, 'O Lord! How
many years would he live?' Allah said, ‘Sixty years.' Adam
said, ‘0 Lord! I have forfeited forty years from my life for hint.'
When Adam's life came to an end, the angel of death came to
him (to take his soul). Adam said, 7 still have forty years from
my life term, don't I?' He said, ‘Have you not given it to your
son Ddwud?' So Adam denied that and his offspring followed
suit (denying Allah's covenant), Adam forgot and his offspring
forgot, Adam made a mistake and his offspring made mistakes .»
At-Tirmidhi said, “This Hadith is Hasan Sahih, and it was
reported from various chains of narration through Abu
Hurayrah from the Prophet Al-Hakim also recorded it in
his Mustadrak, and said; “ Sahih according to the criteria of
Muslim, and they did not record it.” 12 ’
These and similar Hadiths testify that Allah, the Exalted and
Most Honored, brought forth Adam’s offspring from his loins
Tuhfat Al-Ahwadhi 8 :457 .
121 Al-Hakim 2:325.
203
Surah 7. Al-A'rdf (172 - 174) ( Part-9 )
and separated between the inhabitants of Paradise and those
of the Fire. Allah then said,
^ if
4<md made 1/jem testify as to themselves (saying): "Am I not
your Lord?” They said: "Yes!"}
Therefore, Allah made them testify with themselves by
circumstance and words. Testimony is sometimes given in
words, such as,
if txji
iThey will say: "We bear witness against ourselves. "} [6:130]
At other times, testimony is given by the people themselves,
such as Allah’s statement,
(*$■ 4*1 if
J of
4/1 is not for the Mushrikin, (polytheists) to maintain the
mosques of Allah, while they testify against their own selves of
disbelief. } [9:17]
This Ayah means that their disbelief testifies against them, not
that they actually testify against themselves here. Another
Ayah of this type is Allah’s statement.
4And to that he bears witness (by his deeds). $ [100:7] *
The same is the case with asking, sometimes takes the form
of words and sometimes a situation or circumstance. For
instance, Allah said,
iAnd He gave you of all that you asked for.} [14:34]
Allah said here,
&
ilest you should say}, on the Day of Resurrection
4ui if- £i==>
iwe were of this} of Tawhid
205
Surah 7. Al-A'raf(175 - 177 ) (Part-9)
said, “He is Sayfi, son of Ar-Rahib.” Qatadah commented that
Ka*b said, “He was a man from Al-Balqla’ (a province of
Jordan) who knew Allah’s Greatest Name. He used to live in
Bayt Al-Maqdis with the tyrants.” Al-‘Awfi reported that Ibn
‘Abbas said, “He is BaTam bin Ba'ura’, a man from Yemen
whom Allah had given the knowledge of His Ayat, but he
abandoned them.” 1 ' 1 Malik bin Dinar said, “He was one of the
scholars of the Children of Israel whose supplication was
acceptable. They used to seek his lead in suplication in times
of difficulty. Allah’s Prophet Musa sent him to the King of
Madyan to call him to Allah. That king appeased him and gave
him land and gifts, and he reverted from the religion of Musa
and followed the king’s religion.” Imran bin TJyaynah narrated
that ‘Husayn said that Imran bin Al-Harith said that Ibn
‘Abbas said, “He is BaTam son of Ba‘ura’.” ,2, Similar was said
by Mujahid and ‘IkrimahJ 3 ' Therefore, it is well-known that
this honorable Ayah was revealed about a man from the
Children of Israel in ancient times, according to Ibn MasTid
and several others among the Salaf.* 41 ‘Ali bin Abi Talhah
reported that Ibn ‘Abbas said, “He is a man from the city of
the tyrants (Jerusalem) whose name was BaTam and who
knew Allah’s Greatest Name.” 151 ‘Ali bin Abi Talhah also
reported that Ibn ‘Abbas that he said, “When Musa and those
with him went to the city of the tyrants (Jerusalem), the
cousins of BaTam and his people came to him and said, ‘Musa
is a strong man, and he has many soldiers. If he gains the
upper hand over us, we will be destroyed. Therefore,
supplicate to Allah that He prevents Musa and those with him
from prevailing over us.’ BaTam said, If I supplicate to Allah
that He turns back Musa and those with him, I will lose in
this life and the Hereafter.’ They kept luring him until he
supplicated against Musa and his people, and Allah took away
what he bestowed on him (of knowledge). Hence Allah’s
statement,
111 At-Tabari 13:261.
121 At-Tabari 13:253.
131 At-Tabari 13:254.
,4 ' At-Tabari 13:253
,s| At-Tabari 13:258.
206
Tahir Ibti Kathir
L4L Ql&}
he threw them away; so Shaytdn fallowed him up}”’ ll]
Allah said next,
gs ja t i-s? 12*
4And had We willed, We would surely have elevated him
therewith but he clung to the earth and fallowed his own vain
desires. $
Allah said,
124 jjj^>
iAnd had We willed, We would surely have elevated him
therewith}
from the filth of this earthly life through the Ayat that We gave
him knowledge of,
ibut he clung to the earth}, he became interested in the
adornment of this life and its delights. He indulged in the lusts
of life and its joys and was deceived by it, just as life deceived
others like him, without sound comprehension or a good mind.
Muhammad bin Ishaq bin Yasar narrated from Salim, from Abu
An-Nadr that when Musa entered the land of Bani Canaan in
the area of Ash-Sham (Greater Syria), the people of Bal'am
came to him, saying, “This is Musa, son of Imran with the
Children of Israel. He wants to drive us out from our land, kill
us and replace us with the Children of Israel. We are your
people and have no other dwelling area. You are a person
whose supplication is acceptable (to Allah), so go out and
supplicate to Allah against them.” He said, “Woe to you! Here is
Allah’s Prophet (Musa) with whom the angels and believers are!
How can I supplicate against them when I know from Allah
what I know?” They said, “We have no other dwelling area.” So
they kept luring and begging him until he was tempted by the
trial and went on his donkey towards Mount Husban, which
was behind the Israelite military barracks. When he proceeded
111 At-Tabari 13:260.
207
Surah 7. Al-A'raf (175 - 177 ) (Part-9)
on the Mount for a while, the donkey sat down and refused to
proceed. He got off the donkey and struck it until it stood up
again and he rode it. The donkey did the same after a little
while, and he struck it again until it stood up... So he
proceeded and tried to supplicate against Musa and his people.
However, Allah made his tongue mention his people with evil
and the Children of Israel with good instead of his people, who
protested, “O Bal'am! What are you doing? You are supplicating
for them and against us!” He said, “It is against my will. This is
a matter that Allah has decided.” He then said to them, as his
tongue was made to loll out of his mouth, “Now I have lost this
life and the Hereafter.” This Ayah was revealed about the story
of BaTam son of BaTira’
4^44 jiliu ilyX zsM b |
iAnd recite to them the story of him to whom We gave Our
Ayat, but he threio them aivay . } , until.
iperhaps they may reflect. $
Allah said next,
iSo his parable is the parable of a dog : if you drive him aivay,
he pants, or if you leave him alone, he (still) pants.}
Scholars of Tafsir have conflicting opinions regarding the
meaning of this Ayah. Some scholars said that it refers to the
end of Bal'am ’s tongue which flickered out of his mouth, as in
the stoiy narrated from Ibn Ishaq, from Salim, from Abu An-
Nadr. m Therefore, his example is the example of the dog, its
tongue pants regardless of whether it is driven away or not. It
was also said that the meaning here is a parable of this man -
and his like - concerning their misguidance, persisting the
wrong path and not being able to benefit from faith or
comprehend what they are being called to. So his example is
that of a dog which pants whether it was driven away or left
alone. The person described here does not benefit from the
m
At-Tabari 13:265.
209
Surah 7. Al-A'rdf (177 - 178) (Part-9)
commanded them to follow him. Therefore, whoever among
them defies the knowledge in their Books or hides it from the
servants, Allah will place disgrace on him in this life, followed
by humiliation in the Hereafter. Allah said,
4&4L Ijllr o=gSt
iEvil is the parable of the people who rejected Our Ay at >
Allah says, evil is the example of the people who deny Our
Ayat in that they are equated with dogs that have no interest
but to collect food and satisfy lusts.’ Therefore, whoever goes
out of the area of knowledge and guidance, and seeks
satisfaction for his lusts and vain desires, is just like a dog;
what an evil example. The Sahth recorded that the Messenger
of Allah jg said,
iThe evil example is not suitable Jor us: he who goes back on
his gift is just like the dog that eats its vomit. s' 11
Allah’s statement,
0&& \jt
iand they used to wrong themselves .}
means, Allah did not wrong them, but they wronged
themselves by rejecting guidance, not obeying the Lord, being
content with this life that will soon end, all the while seeking
to fulfill desires and obey lusts.
4178. Whomsoever Allah guides, he is the guided one, and
whomsoever He sends astray, - then those! They are the
losers.}
Allah says, whomever He leads aright, then none can lead
him to misguidance, and whomever He leads astray, will have
acquired failure, loss and sure misguidance. Verily, whatever
Allah wills occurs; and whatever He does not will, does not
occur. A Hadith narrated from ‘Abdullah bin Mas'ud reads,
, >*S , > . ; I, •' .1' w 1 ; 'ti * im
JAJ L-iil fjA jiiL 0 0-U>u j[
ji JLf-itj iSl «*»• JLi; {/‘J ^ Ir* 1
111 Fath Al-Bari 5 : 288 .
2 10
Tafsir Ibn Kathir
V ’.JJ.) 4)1 VI Ul V
jl J
" »>'* l* ‘ >
y* jj sXs* \
« All praise is due to
Allah, Whom we praise
and seek help, guidance
and forgiveness from .
We seek refuge with Al-
lah from the evils within
ourselves and from the
burden of our evil deeds.
He xuhom Allah guides,
ivill never be misled ;
and he whom He mis-
guides, will never have
one who will guide him.
I bear witness that there
is no deity worthy of
worship except Allah
without partners and
that Muhammad is His
servant and Messenger .»
The complete Hadlth
was collected by Imam Ahmad and the collectors of Sunan and
others.* 1 '
jr
wt
&sm
5
ujjti rj&Vt f&j
lj n^^)_j1 Jji )„4jj jj
*rlrt3* lj
VCj AUl Ajo jij j^Ja.1
- c - < - ■>
^ £i # ^ ^ Vf J !^=
^'RoyUijt £ Jbjjl jSl ^ l' ^vT iblvi T'- •
il79. And surely. We have created many of the Jinn and
mankind for Hell. They Iwve hearts wherewith they understand
not, and they have eyes wherewith they see not, and they have
ears ivhereivith they hear not (the truth). They are like cattle,
nay even more astray; those! They are the heedless ones.}
111 Ahmad 1:392, Abu Dawud 2:591, Tuhfat Al-Ahwadhi 4:237, An-
Nasal 3 :105 and Ibn Majah 1 :609.
221
Surah 7. Al-A'rdf (179) (Part-9)
Disbelief and the Divine Decree
Allah said,
i'JZi $7> %;}
4And surely, We have created for Hell > We made a share in
the Fire for, „ . . ,
imany of the Jinn and mankind} We prepared them for it by their
performance of the deeds of its people. When Allah intended to
create the creation, He knew what their work will be before they
existed. He wrote all this in a Book, kept with Him, fifty
thousand years before He created the heavens and earth.
Muslim recorded that ‘Abdullah bin ‘Amr narrated that the
Messenger of Allah sg said,
« Verily , Allah decided the destination and due measurement of
the creation fifty thousand years before He created the heavens
and earth, and His Throne was over the water. n* 1 ’
There are many Hadiths on this subject, and certainly, the
matter of Al-Qadar is of utmost importance, yet this is not
where we should discuss it.
Allah said,
iThey have hearts wherewith they understand not, and they
have eyes wherewith they see not, and they have ears wherewith
they hear not.}
meaning, they do not benefit from these senses that Allah
made for them as a means of gaining guidance. Similarly,
Allah said.
iAnd We had assigned them the (faculties of) hearing, seeing,
and hearts; but their hearing, seeing, and their hearts availed
Muslim 4 : 2044.
212
Tafsir Ibn Kathtr
them nothing since they used to deny the Aydt > [46:26J.
Allah also said about the hypocrites,
4 (They are) deaf, dumb, and blind, so they return not (to the
right path)} (2: 18],
and about the disbelievers,
V & ft
iffliey are) deaf, dumb and blind. So theij do not understand fc
[2:171]
However, they are not deaf, dumb or blind, except relation to
the guidance. Allah said;
(H« l J fj iii
iHad Allah known of any good in them, He would indeed have
made them listen; and even if He had made them listen, they
would but have turned away zoith aversion (to the truth) fe
[8:23],
or*"
4 Verily, it is not the eyes that grow blind, but it is the hearts
which are in the breasts that grow blind > [22:46], and,
4And whosoever turns away blindly from the remembrance of
the Most Gracious (Allah), We appoint for him Shaytdn to be
an intimate companion to him. And verily, they hinder them
from the path, but they think that they are guided
aright!$[43:36-37]
Allah’s statement,
4J2$T
4They are like cattle >, means, those who neither hear the truth,
nor understand it, nor see the guidance, are just like grazing
cattle that do not benefit from these senses, except for what
sustains their life in this world. Allah said in a similar Ayah,
Surah 7. Al-A'rdf (179 - 180 ) ( Part-9 )
213
jIj V tc Jjj" jllS"
the example of those who disbelieve is as that of one who
shouts to those who hear nothing but calls and cries .) [2:171]
meaning, their example, when they are called to the faith, is
the example of cattle that hear only the voice of their
shepherd, but cannot understand what he is saying. Allah
further described them
inay even more astray), than cattle, because cattle still respond
to the call of their shepherd, even though they do not
understand what he is saying. As for the people described here,
they are unlike cattle, which fulfill the purpose and service they
were created for. The disbeliever was created to worship Allah
alone in Tawhld, but he disbelieved in Allah and associated
others in His worship. Therefore, those people who obey Allah
are more honorable than some angels, while cattle are better
than those who disbelieve in Him. So Allah said;
iThcy are like cattle, nay even more astray; those! They are the
heedless ones.)
\yr
^>y
y. $ \j% £21 t&Vi as)
4180. And (all) tlte Most Beautiful Names belong to Allah, so
call on Him by them, and leave the company of those who belie
His Names. They will be requited for what they used to do.)
Allah’s Most Beautiful Names
Abu Hurayrah narrated that the Messenger of Allah jfe said,
jo S^J 4^?*^ 'yj l o ■ * I A 'jj*
*jj\ LsA
Verily, Allah has ninety-nine Names, a hundred less one;
whoever counts (and preserves) them, will enter Paradise. Allah
is Witr (One) and loves Al-Witr (the odd numbered things) A
224
Tafsir lbn Kathir
The Two Sahths collected this Hadith.^
We should state that Allah’s Names are not restricted to only
ninety-nine. For instance, in his Musnad, Imam Ahmad
recorded that ‘Abdullah bin Mas“ud said that the Messenger of
Allah said;
i.ikd y\ ilbl e '^ii\ :JU> jy- U \jJ-\ dL<>i U«
*i c-m JlJ ja jd-l JSL Jlltii ilijLai Jju- nilliU- U hsL
^ ti J* dliL*- y die j\ JjLl !S ^ idyl j\ dUi;
dtajj t c jjy >- jyj giJ ^ j»«l l j'^l iijle
Jail} -u-sj <ul daii V] 1^,1*
"Any person who is overcome by sadness or grief and
supplicates, ' O Allah! I am Your servant, son of Your female
servant. My forelock is in Your Hand. Your decision
concerning me shall certainly come to pass. Just is Your
Judgement about me. I invoke You by every Name that You
have and that You called Yourself by, sent down in Your Book,
taught to any of Your creatures, or kept with You in the
knowledge of the Unseen that is with You . Make the Glorious
Qur'an the spring of my heart, the light of my chest, the
remover of my grief and the dissipater of my concern.’ Surely,
Allah will remove his grief and sadness and exchange them for
delight . »
The Prophet sg was asked “O Messenger of Allah! Should we
learn these words?” He said,
ji ja J£J
"Yes. It is an obligation on all those who hear this supplication
to learn it. » 121
Al-‘Awfi said that lbn ‘Abbas said about Allah’s statement,
iand leave the company of those who belie His Names}
“To belie Allah’s Names includes saying that Al-Lat (an idol)
Fath Al-B&ri 5 :4 17 and 11 :2 18 and Muslim 4:2062.
121 Ahmad 1 :391 .
215
Surah 7. Al-A‘rdf(180 - 181) (Part-9)
derived from Allah’s Name.” 111 Ibn Jurayj narrated from
Mujahid that he commented,
iand leave the company of those who belie His Names ^
“They derived Al-Lat (an idol’s name) from Allah, and Al-‘Uzza
(another idol) from Al-‘Aziz (the All-Mighty).” 121 Qatadah stated
that Ilhdd refers to associating others with Allah in His Names
(such as calling an idol Al-Vzzd)} 3 ^ The word Ilhdd (used in
the Ayah in another from) means deviation, wickedness,
injustice and straying. The hole in the grave is called Lahd,
because it is a hole within a hole, that is turned towards the
Qiblah (the direction of the prayer).
4181. And of those whom We have created, there is a
community who guides (others) with the truth, and establishes
justice therewith. $
Allah said,
4 And of those whom We have created}, in reference to some
nations,
iiA}
4a community}, that stands in truth, in words and action,
iwho guides (others) with the truth}, they proclaim it and call to it,
4and establishes justice therewith}, adhere to it themselves and
judge by it. It was reported that this Ayah refers to the Ummah
of Muhammad sg.
In the Two SahOis, it is recorded that Mu'awiyah bin Abi
Sufyan said that the Messenger of Allah £jg said,
111 At-Tabari 13:282.
121 At-Tabari 13:283.
131 At-Tabari 13:283.
216
Tafsir Ibn Kathfr
'jj N J>Jl Iji* J* <i3U» Jljl V»
•UlLJl p y£
oThere will always be a group of my Ummah who are apparent
on the Truth, unabated by those who fail or oppose them, until
the (Last) Hour commences .«
In another narration, the Messenger §gr said,
•ilJi ji. 4)1 y\ $ JU-»
* Until Allah’s command (the Last Hour) comes while they are
still like this .» and in yet another narration,
•pilli
•And they will dwell in Ash-Sham (Greater Syria). s* 11
oj # $ V « p&*££ filT
<1S2. Those who reject Our Ayat, We shall gradually seize
them with punishment in ways they perceive not.}
4183. And I respite them; certainly My plan is strong.}
Allah said,
4%o^i * o ; ^
4Those who reject Our Ayat, We shall gradually seize them in
ways they perceive not}
meaning, the doors of provisions will be opened for them and
also the means of livelihood, in this life. They will be deceived
by all this and think that they are on the correct path. Allah
said in another instance,
Vyj\ \f>.j ij| jj*. £ 'j— >
«jw A. !>Jb Jt pi 2* p£^
4So, when they forgot (the warning) with which they had been
reminded, We opened for them the gates of every (pleasant)
thing, until in the midst of their enjoyment in that which they
were given, all of a sudden, We took them (in punishment) ,
and lo! They were plunged into destruction with deep regrets
m
Fath Al-Bari 13:451 and Muslim 3:1524.
Surah 7. Al-A'rdf (182 - 184) ( Part-9 )
217
and sorrow. So the root of the people who did wrong was cut
off. And all the praises and thanks are to Allah, the Lord of all
that exists >[6:44-45].
Allah said here,
iAnd l respite them} prolong what they are in,
i oj ) 1
icertainly My plan is strong } and perfect.
<254. Do they not reflect? There is no madness in their
companion. He is but a plain wamer .}
Allah said,
4Do they not reflect ?} ‘those who deny Our Ayat,’
ithere is not in their companion }, Muhammad sg,
iU* &
imadness } Muhammad is not mad, rather, he is truly the
Messenger of Allah, calling to Truth,
ibut he is a plain wamer}, and this is clear for those who have a
mind and a heart by which they understand and comprehend.
Allah said in another Ayah,
4And (O people) your companion is not a madman. }[ 81:22]
Allah also said,
U 1 yj* o» \J US} Jif
oj* 'J* f>l
4Say : "l exhort you to one (thing) only, that you stand up for
2 18
Tafsir Ibn Kathir
Allah's sake in pairs and singly, and reflect, there is no
madness in your companion . He is only a wamer to you in face
of a severe torment ."} [34:46]
meaning, 1 ask you to stand for Allah in sincerity without
stubbornness or bias,’
iin pairs and singly} [34:46] individuals and in groups,
iand reflect } [34:46], about this man who brought the Message
from Allah, is he mad? If you do this, it will become clear to you
that he is the Messenger of Allah in truth and justice. Qatadah
bin Di’amah said, “We were informed that the Prophet of Allah
H once was on (Mount) As-Safa and called the Quraysh,
subtribe by subtribe, proclaiming,
«0 Children of so-and-so, O Children of so-and-so! He warned
them against Allah's might and what He has done (such as
revenge from His enemies ) . »
Some of them commented, This companion of yours (Prophet
Muhammad) is mad; he kept shouting until the morning?’
Allah sent down this Ayah,
4 D 0 they not reflect? There is no tnadness in their companion.
He is but a plain wamer} [7:184].’” 11 '
Ji Sjs jl fly OJ ^ ^
4185. Do they not look in the dominion of the heavens and the
earth and all things that Allah has created; and that it may be
that the end of their lives is near. In what message after this
will they then believe?}
1*1 At-T®l )ar i 13 :289. This narration is not authentic. Al-BukhSri (nos.
4770 -1 ) recorded a similar story about the revelation of Ayah 214
of Surat Ash-Shu‘ar&’ (26) and Surat Al-Masad (111).
219
Surah 7. Al-A'rdf (185 - 186) ( Part-9 )
Allah asks, those who denied faith, did they not contemplate
about Our Ayat in the kingdom of the heavens and earth and
what was created in them? Do they not contemplate about all
this and learn lessons from it, so that they are certain that He
Who has all this, has no equal or rival? All this was made by
He Who Alone deserves the worship and sincere religion, so
that they might have faith in Him and believe in His
Messenger, all the while turning to Allah’s obedience, rejecting
any rivals to Him, and rejecting idols. They should be warned
that their lifes may have reached their end, and they, thus,
face their demise while disbelievers, ending up in Allah’s
torment and severe punishment. Allah said.
iltt what message after this will they then believe ?>
Allah says, what more warnings, and discouragements
should compel them to believe, if the warnings and threats
that Muhammad jg brought them from Allah in His Book do
not compel them to do so? Allah said next,
itf&I’ 4 lit
il86. Wltomsoever Allah sends astray, none can guide him;
and He lets them wander blindly in their transgressions .>
Allah says, those who were destined to be misguided, then
none can lead them to guidance, and even if they tiy their
best effort to gain such guidance, this will not avail them,
iAnd whomsoever Allah wants to put in Fitnah (error, because
of his rejecting of Faith, or trial), you can do nothing far him
against Allalfy [5:41], and,
iSay: "Behold all that is in the heavens and the earth,” but
neither Aydt nor wamers benefit those who believe not >
[ 10 : 101 ].
4 Jjl 1 % rJi v % te oCl #£lf £
c&j $ Zt- jf- <$> iZ yj y
220
Tafstr Ibn Kathir
4 ojtli j&\
4187. They ask you about the Hour (Day of Resurrection):
"When will be its appointed time?" Say: " The knowledge
thereof is with my Lord (Alone). None can reveal its time but
He. Heavy is its burden through the heavens and the earth. It
shall not come upon you except all of a sudden." They ask you
as if you have a good knowledge of it. Say: "The knowledge
thereof is with Allah (Alone), but most of mankind know
not. "4
The Last Hour and its Portents
Allah said here,
4They ask you about the Hour}, just as He said in another Ayah ,
iPeople ask you concerning the Hour} (33:63].
It was said that this Ayah was revealed about the Quraysh or
the Jews, although it appears that it was about the Quraysh,
because this Ayah was revealed in Makkah. The Quraysh used
to ask about the Last Hour, because they used to deny it and
discount its coming. For instance, Allah said in another Ayah,
4And they say : "When will be this promise (the torment or the
Day of Resurrection), if you speak the truth?"} [10:48], and,
¥ 0 ip jp: S£3> v pit ip
i e\li\ j) 'dj/jCL i/M o\
4Those who believe not therein seek to hasten it, while those
who believe are fearful of it, and know that it is the very truth.
Verily, those who dispute concerning the Hour are certainly in
error jar away} [42:18],
Allah said here (that the Quraysh asked),
4V>> '&}
221
Surah 7. Al-A'rdf (187) ( Part-9 )
i"When will be its appointed time ?") in reference to its
commencement, according to ‘Ali bin Abi Talhah who reported
this from Ibn ‘Abbas. 111 They asked about the Hour’s appointed
term and when the end of this world will begin;
is ''I m Qf. V Sj l£L LiJ $)
iSay: " The knowledge thereof is with my Lord (Alone). None
can reveal its time but He.")
Allah commanded His Messenger jg that when asked about
the appointed term of the Last Hour, he referred its knowledge
to Allah, the Exalted. Only Allah knows the Last Hour’s
appointed term and when it will certainly occur, and none
besides Him has this knowledge,
ilM 4
iHeavy is its burden through the heavens and the earth )
‘Abdur-Razzaq narrated that Ma‘mar said that Qatadah
commented on this Ayah,
i<j$\ > 4 era)
iHeavy is its burden through the heavens and the earth)
“Its knowledge is heavy on the residents of the heavens and
earth, they do not have knowledge in it.” 121 Also, Ma'mar said
that Al-Hasan commented on this Ayah, “When the Last Hour
comes, it will be heavy on the residents of the heavens and
earth.” (3)
Ad-Dahhak said that Ibn ‘Abbas explained this Ayah,
ilM 4
iHeavy is its burden through the heavens and the earth,)
saying, “All creatures will suffer its heaviness on the Day of
Resurrection.” Ibn Jurayj also said about this Ayah,
4
iHeavy is its burden through the heavens and the earth.)
111 At-Tabari 13:294.
121 ‘Abdur-Razzaq 2 :244 .
131 ‘Abdur-Razzaq 2 :245 .
222
Tafsir Ibn Kathir
“When it commences, the heavens will be tom, the stars will
scatter all over, the sun will be wound round (thus losing its
light), the mountains will be made to pass away and all of
which Allah spoke of will occur. This is the meaning of its
burden being heavy.”
As-Suddi said that,
iHeavy is its burden through the heavens and the earth }
means, its knowledge is hidden in the heavens and earth, and
none, not even a close angel or a sent Messenger has
knowledge of its appointed timeJ 1 *
ilt shall not come upon you except all of a sudden >
indicating that the Hour will start all of a sudden, while they
are unaware. Qatadah said, “Allah has decided that,
ilt shall not come upon you except all of a sudden. $
He then said, “We were informed that Allah’s Prophet jg said,
- it, • •"! * ■>
" a * *JL) o'jri yj, (•-*!
« The Hour will start (suddenly) for the people while one is
mending his watering hole, giving water to his cattle, setting
his goods in the market or lowering his scale and raising it
(selling and buying Al-Bukhari recorded that Abu
Hurayrah said that the Messenger of Allah jfa; said.
o'
dll lily < i-ilt ili » l^y - 4 ft Jr*
yj. jt p Lli ‘
N j t a* 1— Jl Ir 4 L
Ify&j i*4iiu 'fi a ~>» a 1 iff*. *-»
111 At-Tabari 13:295.
,2 ' At-Tabari 13:297. The meaning of this narration is supported by
the following Hadith
223
Surah 7. Al-A'rdf (187) ( Part-9 )
j\ >*» jfjh) is-'-Ul <.4J jaj; y>'j UlUl
«The Hour will not commence until the sun rises from the
west. When it rises (from the west) and the people see it, then,
all people will believe. However, this is when faith does not
benefit a soul that did not believe beforehand nor earned good in
faith. The Hour will (all of a sudden) commence while two men
have spread a garment between them, and they will neither have
time to conclude the transaction nor to fold the garment. The
Hour will commence after a man milked his animal, but he will
not have time to drink it. The Hour will start when a man is
making his watering hole (for his animals), but will not have
time to make use of the pool. And the Hour will commence
while a man has raised his hand with a bite to his mouth, but
will not eat it ,» [11
Al-‘Awfi said that Ibn ‘Abbas commented on the Ayah,
iThey ask you as if you have good knowledge of it. >
“As if you have good relations and friendship with them!” Ibn
‘Abbas said, “When the people (pagans of Quraysh) asked the
Prophet about the Last Hour, they did so in a way as if
Muhammad was their friend! Allah revealed to him that its
knowledge is with Him Alone and He did not inform a close
angel or Messenger of it.” 121 The correct explanation for this
Ayah is, as narrated from Mujahid, through Ibn Abi Najlh,
iQZ Iff
iThey ask you as if you have Hafi of it.f
means, ‘as if you had asked about its time and so its
knowledge is with you.’
Allah said,
y "jfr 33; & i* Cfc &
iSay : " The knowledge thereof is with Allah (Alone), but most
|1? Fath Al-Bari 1 1 :360 .
121 At-Tabari 13:298.
224
Tafsir Ibn Kathir
of mankind know not."}
When Jibril came in the shape of a bedouin man to teach
the people matters of their religion, he sat next to the
Messenger of Allah sjg asking him as if to leam. Jibril asked the
Messenger jg about Islam, then about Iman (faith) then about
Ihsan (Excellence in the religion). He asked next, “When will the
Hour start?” Allah’s Messenger jg said,
oJJlUl ^ l p.
«He who is asked about it has no more knowledge of it than the
questioner .»
Therefore, the Prophet jg was saying, 1 have no more
knowledge in it than you (O Jibril), nor does anyone have more
knowledge in it than anyone else.’ The Prophet jg then recited
the Ayah,
jtie Jx* -Jit 5^
i Verily, Allah, with Him (Alone) is the knowledge of the
Hour.} [31:34]
In another narration, Jibril asked the Prophet about the
portents of the Hour, and the Prophet jg mentioned them. The
Prophet jgs also said in this narration,
«iii Yj Y J?
« Five , their knowledge is only with Allah » then recited this Ayah
(31:34). In response to the Prophet’s answers after each
question, Jibril would say, “You have said the truth.” This
made the Companions wonder about this questioner who
would ask a question and attest to every answer he was given.
When Jibril went away, the Messenger of Allah sg said to the
Companions,
«77ijs is Jibril, he came to teach you matters of your religion .»
In yet another narration, the Prophet ^ commented,
IfJ d'jf. Yj ; JJ~0 ^5* UjB
«/ recognized him (Jibril) in every shape he came to me in,
except this one. s’ 11
m
Fath Al-Bdri 1 :140.
225
Surah 7. Al-A'raf (187) ( Part-9 )
Muslim recorded that ‘Aishah, may Allah be pleased with
her, said; “When the bedouins used to come to the Prophet jg,
they used to ask him about the Hour. The Prophet jg would
answer them, while pointing at the youngest person among
them,
«// this (young man) lives, he will not become old before your
Hour starts. ^
The Prophet sg meant the end of their life that introduces
them to the life in Barzakh, which is between this life and the
Hereafter. Muslim recorded that Anas said that a man asked
Allah’s Messenger jg about the Hour, and the Messenger sg
answered,
*S jJb V jf
“If this young boy lives, it might be tlmt he will not become old
before the Hour starts J* 21
Only Muslim collected this Hadith.
Jabir bin ‘Abdullah said, “I heard the Messenger of Allah ^
saying, one month before he died,
‘jill Lfilp UJJ3 ^C-
«Yom fceep asfa'ng we about the Hour, when its knowledge is
with Alldh. I swear by Allah that there is no living soul on the
face of the earth now will be alive a hundred years from now.*
Muslim collected this Hadith. A similar Hadith is recorded in
Two Sahihs from Ibn ‘Umar, but he commented, “The
Messenger of Allah gg meant that his generation will be
finished by that time reach its appointed term.” Imam Ahmad
recorded that Ibn Mas'ud said that the Prophet jg said,
- Jii - UliJi y\ ^
t u) (*-4 V : (Jlii i^^LUl tSe. Ij I’ji
^rrrTi ^ : cr-rf 'jV ‘ ^ J f-4 N y
^ Muslim 4 :2269 .
121 Muslim 4:2270.
226
Tafsir Ibn Katlur
jf J»-j > t)\ •*t*’ ‘ j* <*>' •*>■' * 4 ! ^
: Jli lijij ^ 4^ liji t j**j - Jli - j -j U-
l^ilJ <1)| lj :Jj* 3*“^' ^! Lf*~ </ib 'H
ij\ , 3 -&' g- 3 ; J 43 3 * ( »< ^ ki* ■ *-^ nkiU
kl) J iiali i Q jl ...\t * — J-X>- ^jA JUj ^>«j kiiJi x*4 : Jli
jw : Jli : * y.s* ^! i^ 6 J jj *i ° 'ij ^
^ p-&~> J^j > r+’jQ? o -^ 1 c? 3 i
')a^\ fe-j > iiil Jj4* ^Or 1 rt^iJ Cr' Ji u^J^ 1 lS3*“
Xw j JII>JI > -i' - i jvJ "Ojjl* {J. Jjji • t#5 j^AjLl^f
3 * Jj ***** ■ ^ ‘(*~*® 4 J .^‘ Jl P <J^ 3 ^'
^ l*Uf ^ji: 'tf jyj> J-UJtf fcllJl 1$ iSiiZ h\$ \i\ JlJa of ^3
«i 3 tf jf ii;W>. ^-u;
« During the night of Isrd', I met Ibrahim, Musa and 'Isa. They
mentioned the matter of the Last Hour, and they asked Ibrahim
about it, who said, 'I do not have knowledge of it.’ They asked
Musa about it and he said, T have no knowledge of it.' They
then asked 'Isa about it, and he said, 'As for when it will
occur, only Allah, the Exalted and Most Honored, knows that.
My Lord has conveyed to me that the Dajjal (False Messiah)
will appear, and I will have two staffs (spears) with me. When
he sees me, he will dissolve just as lead is dissolved. Allah will
destroy him when he sees me, and the tree and the stone will
say, ‘O Muslim! There is a disbeliever under (behind) me, so
come and kill him.' Allah will destroy them (the Dajjal and his
army), and the people will safely go back to their lands and
areas. Tlxereafter, Gog and Magog will appear, and they will be
swarming from every mound, sweeping over the earth and
destroying everything they pass by. Tlxcy will drink every water
source they pass. The people will come to me complaining about
Gog and Magog and will invoke Allah, the Exalted and Most
Honored, against them, and Allah will bring death to all of
them until the earth rots with their stinking odor. Allah will
send down rain on them and the rain will carry their corpses,
Surah 7. Al-A'raf (187) ( Part-9 )
227
until it throws thetn in the sea... My Lord, the Exalted and
Most Honored has conveyed to me that when this occurs, the
Hour will be just like the pregnant women when the term of
pregnancy is full, her family does not know when she will
surprise them and give birth, whether by night or by dfly.ii 111
Ibn Majah also collected a similar Hadith ' 2) Therefore these
are the greatest of the Messengers but they did not have
knowledge of the appointed term of the Hour. They asked Isa
about it and he spoke about its Signs, since he will descend in
the last generations of this Ummah, implementing the Law of
Allah’s Messenger gg, killing the Dajjal and destroying Gog and
Magog people by the blessing of his supplication. Isa merely
informed them of the knowledge Allah gave him on this subject.
Imam Ahmad recorded that Hudhayfah said, “The Messenger
of Allah was asked about the Hour and he said,
4 A Ife. j! ‘ l
*Its knowledge is with my Lord, the Exalted and Most
Honored, none can reveal its time except Him. However, I will
tell you about its portents and the signs that precede it. Before
it commences, there will be Fitnah (trials) and Harj.i
They asked, ‘O Allah’s Messenger! We know the meaning of
the Fitnah, so what is the Haij?’ He said,
jtXi
«Jf means killing, in the Language of the Ethiopians . » He then
said,
jZ jj.\ £ jfo,
« Isolation and loneliness will be common between people, and
therefore, almost no one will be able to recognize any other
None among the collectors of the six Sunan collected this
Hadith using this chain of narration. Tariq bin Shihab said
m Ahmad 1 :375.
121 Ibn Mfijah 2:1365.
131 Ahmad 5:389.
228
Tafsir Ibn Kathir
that the Messenger of
Allah sg kept
mentioning the Last
Hour [for people kept
asking about it], until
this Ayah was
revealed,
iThey ask you about the
Hour (Day of Resurrec-
tion): " When will be its
appointed time?"}.™
An-Nasa’i collected
this Hadith , (21 which
has a strong chain.
Therefore, this
unlettered Prophet jg,
the chief of the
Messengers and their
Seal, Muhammad,
may Allah’s peace and
blessings be on him,
Muhammad, the
Prophet of mercy,
repentance, Al-
Malhmah (great demise of the disbelievers), Al-‘Aqib (who came
after many Prophets), Al-MuqafB (the last of a succession) and
Al-Hashir (below whom will all people be gathered [on the Day
of Gathering]) Muhammad sg who said, as collected in the
Sahih from Anas and Sahl bin Sa'd,
'*£■ ID I j Iji CJaj*
«My sending and the Hour are like this,n and he joined his
index and middle fingers. !3 ^ Yet, he was commanded to defer
knowledge of the Last Hour to Allah if he was asked about it,
111 At-Tabari 3 :292 .
™ An-Nasa’i in Al-Kubra:6 :506.
131 Fath Al-Bdri 1 1 :355 .
- > >
wo
i ^ j'4e
* A s s j? A A ♦ A A ^ ^ p ✓
(wp jj 0 ) Aj j
Sura}i 7. Al-A'rdf (188) ( Part-9 )
229
1 J& sa; u x* a* $}
iSay: “ The knowledge thereof is with Allah (alone), but most of
mankind know not."}
Si C3K p JJT jjj & it* {.li&'Tj a r ^ dp "v ji>
^ \a s> ^ us pt
4188. Say : "I possess no power over benefit or harm to myself
except as Alldlt wills. If I had the knowledge of the Ghayb
(Unseen), I should have secured for myself an abundance of
wealth, and no evil should have touched me. I am but a
wamer, and a bringer of glad tidings unto people who
believe."}
The Messenger sg does not know the Unseen, and He
cannot bring Benefit or Harm even to Himself
Allah commanded His Prophet jg to entrust all matters to
Him and to inform, about himself, that he does not know the
unseen future, but he knows of it only what Allah informs him.
Allah said in another Ayah,
i:«:& *s sr-Uif
4(He Alone is) the All-Knower of the Ghayb (Unseen), and He
reveals to none His Ghayb.} [72:26]
Ad-Dahhak reported that Ibn ‘Abbas said that,
4If I had the knowledge of the Ghayb (Unseen), I should have
secured for myself an abundance of wealth.}
refers to money. In another narration, Ibn ‘Abbas commented,
“I would have knowledge of how much profit I would make
with what I buy, and I would always sell what I would make
profit from,
4" and no evil should have touched me."} and poverty would never
touch me.” ,1] Ibn Jarir said, “And others said. This means
' 1 * Ad-Durr Al-Manthur 3 :622 .
230
Tafsir Ibn Kathir
that if I know the Unseen then I would prepare for the years of
famine during the prosperous years, and in the time of high
cost, I would have prepared for it.”’ ‘Abdur-Rahman bin Zayd
bin Aslam also commented on this Ayah ;
^ C 3 }
4" and no evil should have touched me."}, “I would have avoided
and saved myself from any type of harm before it comes.” 11 ’
Allah then stated that the Prophet ig is a wamer and bearer of
good news. He warns against the torment and brings good news
of Paradise for the believers,
44s a_> \2$}
iSo We have made this (the Qur'an) easy on your tongue, only
that you may give glad tidings to the pious, and warn with it
the most quarrelsome of people.} [19:97]
uij '4»i> & a?" Jt j*
U &SJ <4 C& it & US ^ c£i fci c
i£i it u c&k tffi
4189. It is He Who has created you from a single person, and
(then) He has created from him his wife, in order that he might
enjoy the pleasure of living with her. When he covered [had
sexual relation with] her, she became pregnant and she carried
it about (lightly). Then when it became heavy, they both
invoked Allah, their Lord (saying) : "If You give us a Salih
(good in every aspect) child, we shall indeed be among the
grateful.”}
4190. But when He gave them a Salih child, they ascribed
partners to Him (Allah) in that which He has given to them.
High be Allah, Exalted above all that they ascribe as partners to
Him.}
All Mankind are the Offspring of Adam
Allah states that He has created all mankind from Adam,
m
At-Tabari 13:302.
231
Surah 7. Al-A'raf (189 - 190 ) ( Part-9 )
peace be upon him, and from Adam, He created his wife,
Hawwa’ and from them, people started to spread. Allah said in
another Ayah,
i* ’&M
iO mankind! We have created you from a male and a female,
and made you into nations and tribes, that you may know one
another. Verily, the most honorable of you with Allah is that
(believer) who has Taqwa } (49:13], and.
Jt $&- Jyfr $£}
40 mankind! Have Taqwa of your Lord, Who created you from
a single person, and from him He created his wife.}\ 4:1]
In this honorable Ayah, Allah said;
iAnd (then) He has created from him his wife, in order that he
might enjoy the pleasure of living with her.}
so that he is intimate and compassionate with her. Allah said
in another Ayah,
£3i C3 « P $L -5
•zl)
4And among His Signs is this, that He created for you wives
(spouses) from among yourselves, that you may find repose in
than, and He has put between you affection and mercy.}
[30:21]
Indeed, there is no intimacy between two souls like that
between the spouses. This is why Allah mentioned that the
sorcerer might be able with his trick to separate between a
man and his wife [thus indicating the difficulty of separating
them in normal circumstances]. Allah said next,
$When Ik covered her} meaning had sexual intercourses with
her.
232
Tafsir Ibn Kathir
•AU
ishe became pregnant and she carried it about lightly}
in reference to the first stage of pregnancy when the woman
does not feel pain, for at that time, the fetus will be just a
Nutfah (the mixture of the male and female discharge), then
becomes an ‘Alaqah (a piece of thick coagulated blood) and
then a Mudghah (a small lump of flesh).
Allah said next,
iand she carried it about}, she continued the pregnancy,
according to Mujahid.* 1 * It was reported that Al-Hasan, Ibrahim
An-Nakha‘1 and As-Suddi said similarly. * 2 * Maymun bin
Mahran reported that his father said, “She found the pregnancy
unnoticeable.” Ayyub said, “I asked Al-Hasan about the Ayah,
iand she carried it about} and he said, “Had you been an Arab,
you would know what it means! It means that she continued
the pregnancy [through its various stages].’”* 3 * Qatadah said,
i * m
iand she carried it about (lightly).}, means, it became clear that
she was pregnant.* 4 ' Ibn Jarir commented, “This Ayah means
that the liquid remained, whether she stood up or sat down.”* 5 *
Al-‘Awfi recorded that Ibn ‘Abbas said, “The semen remained in,
but she was unsure if she became pregnant or not,
iThen when it became heavy}, she became heavier with the
fetus ”,* 6 * As-Suddi said, “The fetus grew in her womb.”* 7 *
m
| 2 |
13)
W
|5|
16)
m
At-Tabari 13:305.
At-Jabari 13:304-305.
At-Tabari 13:304.
At-Tabari 13 :305 .
At-Tabari 13:304.
At-Jabari 1 3 :305 .
At-Jabari 13:305.
Surah 7. Al-A'raf (189 - 190 ) (Part-9,
233
Ojj '-’|V iil
ithey both invoked Allah, their Lord (saying) : ", If You give us
a Salih child,}
if he is bom human in every respect. Ad-Dahhak said that Ibn
‘Abbas commented, “They feared that their child might be bom
in the shape of an animal!” 111 while Abu Al-Bakhtri and Abu
Malik commented, “They feared that their newborn might not
be human.” 121 Al-Hasan Al-Basri also commented, “If You
(Allah) give us a boy.” 131
lii fcifc Zi C&K ts u Z&}
iwe shall indeed be among the grateful. But when He gave
them a Salih child, they ascribed partners to Him (Allah) in
that which He Itas given to them. High be Allah, Exalted above
all that they ascribe as partners to Him.} (7:189-190)
Ibn Jarir recorded that Al-Hasan commented on this part of
the Ayah,
4i4£r. TL* Jj
4 they ascribed partners to Him (Allah) in that which He has
given to them }
“This occurred by followers of some religion, not from Adam
[or Hawwa’].” 141
Al-Hasan also said, “This Ayah refers to those among the
offspring of Adam who fell into Shirk,
4t£x Za
ithey ascribed partners to Him (Allah) in that which He has
given to them.}” 151
Qatadah said, “Al-Hasan used to say that it refers to the Jews
and Christians. Allah gave them children, and they turned
111 At-Tabari 13:306.
121 At-Tabari 13:306.
131 At-Tabari 13:306.
141 At-Tabari 13:314.
151 At-Tabari 13:314.
234
For cases, Allah said
Tafsir Ibn KathTr
them into Jews and
Christians.” 111
The explanations
from Al-Hasan have
authentic chains of
narration leading to
him, and certainly, it
is one of the best
interpretations. This
Ayah should therefore
be understood this
way, for it is apparent
that it does not refer
to Adam and Hawa’,
but about the
idolators among their
offspring. Allah
mentioned the person
first [Adam and
HawwA’I and then
continued to mention
the species [mankind,
many of whom
committed Shirk].
There are similar
cases in the Qur’an.
Gj]i 53* 1^)
$And indeed We have adorned the nearest heaven with lamps}
It is well-known that the stars that were made as lamps in
the sky are not the same as the shooting missiles that are
thrown at the devils [mentioned later in the Ayah]. There are
similar instances in the Qur’an. Allah knows best.
m
At-Tabari 13:315.
235
Surah 7. Al-A'rOf (191 - 198) ( Part-9 )
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4191. Do they attribute as partners to Allah those who created
nothing but they themselves are created ?}
4292. No help can they give them, nor can they help
themselves. $
4193. And if you call them to guidance, they follow you not. It
is the same for you whether you call them or you keep silent. $
4294. Verily, those whom you call upon besides Allah are
servants like you. So call upon them and let them answer you if
you are truthful.}
4295. Have they feet wherewith they walk? Or have they hands
wherewith they hold? Or have they eyes wherewith they see?
Or have they ears wherewith they hear? Say: "Call your (so-
called) partners (of Allah) and then plot against me, and give
me no respite !}
4296. Verily, my protector is Allah Who has revealed the Book
(the Qur'an), and He protects the righteous .}
il97. And those whom you call upon besides Him (Allah)
cannot help you nor can they help themselves.}
4298. And if you call them to guidance, they hear not and you
will see them looking at you, yet they see not.”}
Idols do not create, help, or have Power over Anything
Allah admonishes the idolators who worshipped idols, rivals
and images besides Him, although these objects were created
by Allah, and neither own anything nor can they bring harm
or benefit. These objects do not see or give aid to those who
worship them. They are inanimate objects that neither move,
hear, or see. Those who worship these objects are better than
236
Tafsfr Ibti Katlur
they are, for they hear see and have strength of their own.
Allah said,
iTrti
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iDo they attribute as partners to Allah those who created
nothing but they themselves are created ?$
meaning, T>o you associate with Allah others that neither
create, nor have power to create anything?’ Allah said in
another Ayah,
c
* > * > - >
-i UAiij Si Jj jjJ fcil
ji- al 'jjij C
40 mankind! A similitude has been coined, so listen to it
(carefully): Verily, those on whom you call besides Allah,
cannot create (even) a fly, even though they combine together
for the purpose. And if the fly snatches away a thing from
them, they will have no power to release it from the fly. So
weak are (both) the seeker and the sought. They have not
estimated Allah His rightful estimate. Verily, Allah is All-
Strong, Almighty > [22:73-74].
Allah states that if all false gods of the disbelievers gather
their strength, they would not be able to create a fly. Rather, if
the fly steads anything from them, no matter how insignificant,
and flew away, they would not be able to retrieve it. Therefore,
if ar. object is this weak, how can it be worshipped and
invoked for provisions and aid? This is why Allah said,
p & <&.
4 • ■ • who created nothing but they themselves are created ?}
these worshipped objects themselves were created and made.
Prophet Ibrahim Al-Khalll proclaimed,
i"Worship you that which you (yourselves) carve? [37:95]
Allah said next,
p oAlA ^
237
Surah 7. Al-A'raf (191 - 198 ) ( Part-9 )
4No help can they give them} those who worship them,
inor can they help themselves } nor are they able to aid themselves
against those who seek to harm them. For instance, Allah’s
Khalil, peace be upon him, broke and disgraced the idols of his
people, just as Allah said he did,
iTlten he turned upon them, striking (than) with Ohs) right
hand,} [37:93] and,
4 So he broke them to pieces, (all) except the biggest of them,
that they might turn to it.} [21:58]
Mu’adh bin ‘Amr ibn Al-Jamuh and Mu'adh bin Jabal, may
Allah be pleased with both of them, were still young when they
embraced Islam after the Messenger of Allah jg came to Al-
Madinah. So they were attacking the idols of the idolators at
night, breaking, disfiguring them and using them as fuel for
needy widows. They sought to give a lesson to their people to
make them aware of their error. ‘Amr bin Al-Jamuh, who was
one of the chiefs of his people, had an idol that he used to
worship and perfume. The two Mu'adhs used to go to that idol,
turn it on its head and tarnish it with animal waste. When
‘Amr bin Al-Jamuh would see what happened to his idol, he
would clean it, perfume it and leave a sword next to it, saying,
“Defend yourself.” However, the two young men would repeat
their actions, and he would do the same as before. Once, they
took the idol, tied it to a dead dog and threw it in a well while
tied to a rope! When ‘Amr bin Al-JamQh saw this, he knew that
his religion was false and said, “By Allah! Had you been a god
who has might, you would not end up tied to a dog on a rope!”
‘Amr bin Al-Jamuh embraced Islam, and he was strong in his
Islam. He was later martyred during the battle of Uhud, may
Allah be pleased with him, give him pleasure, and grant him
Paradise as his dwelling. Allah said,
4 And if you call them to guidance, they follow you not.}
238
Tafsir Ibn Kathir
Allah says, these idols do not hear the calls of those who
worship them. Therefore, the result is the same, whether
calling the idols or shunning them. Ibrahim, peace be upon
said,
v £ jil
i"0 my father! Why do you worship that which hears not , sees
not and cannot avail you in anything ?'> [19:42]
Next, Allah states that the idols were created, just as those
who worship them. Rather, the people are better than the
idols, because they are able to hear, see and exert harm. The
idols, on the other hand, have no such powers. Allah said
next,
iSay: "Call your (so-called) partners ( of Allah
invoke the idols for aid against me and do not give me respite,
even for an instant, and give it your best effort.
iVerily, my protector is Allah Who has revealed the Book (the
Qur'an), and He protects the righteous. $
Allah’s support is sufficient and He will suffice for me, He is
My supporter, I trust in Him and take refuge with Him. He is
my protector, in this life and the Hereafter, and the protector
of every righteous believer after me. Similarly, the people of
Hud said,
ot & 4t ^ <&)> at
4" All that we say is that some of our gods have seized you with
evil (madness)." Hud replied: I call Allah to witness, and bear
you witness that I am free from that which you ascribe [as
partners in worship, with Him (Allah)]. So plot against me, all
of you, and give me no respite. I put my trust in Allah, my
Lord and your Lord! There is not a moving (living) creature but
He has the grasp of its forelock. Verily, my Lord is on a path
239
Surah 7. Al-A'rdf (191 - 198 ) ( Part-9 )
that is straight > [1 1:54-56].
Ibrahim Al- Khalil proclaimed (to his people),
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/ /.'-'a y /»' <# //«
.#4* (^U-
VJ
iDo you observe that which you have been wershipping, You
and your ancient fathers. Verily, they are enemies to me, save
the Lord of all that exists . Who has created me, and it is He
Who guides me.") [26:75-78]
He also said to his father and his people,
j UC ~£ff jMxr- isM
i"Verily, I am innocent of what you warship. Except Him
Who did create me; and verily, He will guide me." And he
made it a legacy lasting among his offspring, that they may
turn back (to Allah).) [43:26-28]
Allah said here,
ojj ot oji'
iVerily, those whom you call upon besides Allah)
until the end of the Ayah, reiterating what has been said
earlier, but He uses direct speech this time,
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icannot help you nor can they help themselves.)
The Ayah,
> •> *>•' '\\\ ' >|.V
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iAttd if you call them to guidance, they hear not and you will
see them looking at you, yet they see not.)
is similar to another Ayah,
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ilf you invoke (or call upon) them, they hear not your call.)
[35:14],
Allah said next,
240
Tafstr Ibn Kathir
&Js*i Y (Uj <33) r&yj ¥
iand you will see them looking at you, yet they see not .>
meaning, they have eyes that stare as if they see, although
they are solid. Therefore, the Ayah treated them as if they had
a mind [saying, Tarahum, instead of Taraha], since they are
made in the shape of humans with eyes drawn on them.
ffr ot 1*1 j if fits
C f a *' f / >*» ^*i I •
■* /*jJ Att\j Xfr
<299. Show forgiveness , enjoin Al-'Urf (the good), and turn
away from the foolish (don't punish them).}
<200. And if an evil whisper comes to you from Shay tan, then
seek refuge with Allah. Verily, He is All-Hearer, All-Knower .}
Showing Forgiveness
‘Abdur-Rahman bin Zayd bin Aslam commented on Allah’s
statement,
<£>;•»
iShow forgiveness } “Allah commanded [Prophet Muhammad jg]
to show forgiveness and turn away from the idolators for ten
years. Afterwards Allah ordered him to be harsh with them.”* 11
And more than one narration from Mujahid says, “From the
[bad) behavior and actions of the people, of those who have
not committed espionage. ” 12, And Hashim bin TJrwah said
that his father said, “Allah ordered Allah’s Messenger jg to
pardon the people for their behavior.” 131 And in one narration,
“pardon what I have allowed you of their behavior.”
In Sahih Al-Bukhari it is recorded that Hisham reported from
his father TJrwah from his brother ‘Abdullah bin Az-Zubayr
who said; “[The Ayah);
<>ii fo}
iShow forgiveness} was only revealed about the peoples [bad]
1,1 At-Tabari 13:328.
121 At-Tabari 13:327.
131 At-Tabari 13:327.
242
Surah 7. Al-A'rdf(199 - 200) ( Part-9 )
character.” 1 11
There is a narration from Mughirah from Hisham from his
father from Ibn ‘Umar; and another from Hisham from his
father from ‘A’ishah, both of whom said similarly. [2) And
Allah knows best.
Ibn Jarir and Ibn Abi Hatim recorded that Yunus said that
Sufyan bin ‘Uyaynah narrated that Umay said, “When Allah,
the Exalted and Most Honored, revealed this Ayah,
iShmu forgiveness, enjoin Al-'Urf (what is good), and turn
away from the foolish }
to His Prophet, the Messenger of Allah ^ asked,
^ 1 Aa Li®
n'What does it mean, O Jibrtl?» Jibril said, ‘Allah commands you
to forgive those who wronged you, give to those who deprived
you, and keep relations with those who cut theirs with
you.’” 131
Al-Bukhari said, “Allah said,
iShow forgiveness, enjoin Al-'Urf and turn away from the
ignorant}.
‘Al-'Urf, means, righteousness.” Al-Bukhari next recorded
from Ibn ‘Abbas that he said, “Uyaynah bin Hisn bin
Hudhayfah stayed with his nephew Al-Hur bin Qays, who was
among the people whom ‘Umar used to have near him, for
‘Umar used to like to have the reciters of the Qur’an (who
memorized it) near him and would listen to their opinion,
regardless of whether they were old or young men. ‘Uyaynah
said to his nephew, ‘O my nephew! You are close to this chief
(‘Umar), so ask for permission for me to see him.’ Al-Hur said
*1 will ask him for you,’ and he asked ‘Umar for permission for
111 FathAl-Bari 8 :155.
121 Path Al-Bari 8:156.
131 At-Tabari 6:154 and Ibn Abi Hatim 5:1638. Its chain is not
connected. Ibn Kathlr said that it was recorded by others with a
connected chain , and Ar-Rifal considered it authentic .
242
Tafsir Ibn Kathtr
Uyaynah to meet him, and Umar gave him permission. When
Uyaynah entered on “Umar, he said, ‘O Ibn Al-Khattab! You
neither give to us sufficiently nor rule with justice between us.’
Umar became so angry that he almost punished Uyaynah.
However, Al-Hur said, ‘O Chief of he Faithful! Allah, the
Exalted, said to His Prophet jg,
4. if J°jk>
iShcrw forgiveness, enjoin Al-'Urf, and turn away from the
foolish}
Verily this man (Uyaynah) is one of the fools!’ By Allah, Umar
did not do anything after he heard that Ayah being recited,
and indeed, he was one who adhered to the Book of Allah, the
Exalted and Most Honored.”' 11 Al-Bukhari recorded this
Hadith.
Some scholars said that people are of two kinds, a good-
doer, so accept his good doing and neither ask him more than
he can bear nor what causes him hardship. The other kind is
the one who falls in shortcomings, so enjoin righteousness on
him. If he still insists on evil, becomes difficult and continues
in his ignorance, then turn away from him, so that your
ignoring him might avert his evilness. Allah said in other
instances,
. >> < \ '\ * ^ t 'itf
iRepel evil with that which is better. We are best-acquainted
with the things they utter. And say: "My Lord! I seek refuge
with You from the whisperings (suggestions) of the Shaydtfn
(devils). And I seek refuge with You, My Lord! lest they should
come near me. '>[23:96-98]
and,
yUe lj^ jZ&S £*5 4^11 Yj AS J-l "jj}
iThe good deed and the evil deed cannot be equal. Repel (the
evil) with one which is better, then verily he, between whom
111 FathAl-Bari 8 : 155 .
243
244
Tafsir Ibn Kathir
$Verily, He is All-Hearer, All-Knower .} Allah hears the
ignorance that the fools subject you to, your seeking refuge
with Him from the devil’s whispers, and the rest of the speech
of His creation; none of it escapes His knowledge. He knows
what drives the lures of the devil away from you, as well as, the
rest of what His creatures do.”
We mentioned the Hadiths concerning Isti'adhah (seeking
refuge with Allah) in the beginning of this Tafsir, so we do not
need to repeat them here.
^ Si 61 ^}
i201. Verily, those who have Taqwa, when an evil thought
comes to them from Shay tan, they remember (Allah), and
(indeed) they then see (aright).}
$202. But (as for) their brothers (the devils' brothers) they (the
devils) plunge them deeper into error, and they never stop
short.}
The Whispering of Shaytan and the People of Taqwa
Allah mentions His servants who have Taqwa, obeying His
orders, and avoid what He forbade:
iwhen comes to them} an evil thought, or anger, or the whispers
of Shaytan cross their mind, or intend to err, or commit an
error,
$they remember} Allah’s punishment, as well as, His tremendous
reward. They remember Allah’s promises and threats, then
repent, go back to Him, seek refuge with Him and ask for
forgiveness before death,
(Jk
111 At-Tabari 13:332.
Surah 7. Al-A'rdf(203 - 204) ( Part-9 )
247
Li ^ 4 < l~ . f i e lk* ijC ^ Lii
ilf We will, We could send down to them from the heaven a
sign, to which they would bend their necks in humility.} [26:4]
The pagans asked the Prophet, why did you not strive hard
to bring us an Ayah (miracle) from Allah so that we witness it
and believe in it. Allah said to him,
4^j oi &[ Sri ^
4Say : "I but follow what is revealed to me from my Lord/'}
I do not ask such things of my Lord. I only follow what He
reveals and commands me. Therefore, if Allah sends a miracle,
I will accept it. Otherwise, I will not ask for it unless He allows
me. Certainly, Allah is Most Wise, the All-Knower.
Allah next directs the servants to the fact that this Qur’an is
the most powerful miracle, clearest evidence and most true
proof and explanation, saying,
0 ? \-k±kf
iThis (the Qur'an) is nothing but evidences from your Lord,
and a guidance and a mercy for a people who believe.}
4204. So, when the Qur'an is recited, listen to it, and be silent
that you may receive mercy.}
The Order to listen to the Qur'an
After Allah mentioned that this Qur’an is a clear evidence,
guidance and mercy for mankind, He commanded that one
listen to the Qur’an when it is recited, in respect and honor of
the Qur’an. This is to the contrary of the practice of the
pagans of Quraysh, who said,
4 m . 536
4"Listen not to this Qur'an, and make noise in the midst of its
(recitation)''} [41:26].
Ibn Jarir reported that Ibn Mas*ud said; “We would give
Salams to each other during Salah. So the Ayah of Qur’an
was revealed;
248
Tafsir Ibn Kathir
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iWhen the Qur'an is recited, then listen to it.}
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42 05. And remember your Lord within yourself, humbly and
with fear and without loudness in words in the mornings and
in the afternoons, and be not of those who are neglectful}.
4206. Surely, those who are with your Lord (angels) are never
too proud to perform acts of worship to Him, but they glorify
His praise and prostrate themselves before Him.}
Remembering Allah in the Mornings and Afternoons
Allah ordains that He be remembered more often in the
mornings and the afternoons. Just as He ordered that He be
worshipped during these two times when He said,
4's‘Ar^ j2> j5 Qj -uij £Tr*j}
4And glorify the praises of your Lord, before the rising of the
sun and before (its) setting.} [50:39]
Before the night of Isra', when the five daily prayers were
ordained, this Ayah was revealed in Makkah ordering that
Allah be worshipped at these times, Allah said next,
4humbly and with fear} meaning, remember your Lord in secret,
not loudly, with eagerness and fear. This is why Allah said
next,
jAj}
4and without loudness in words}. Therefore, it is recommended
that remembering Allah in Dhikr is not performed in a loud
voice. When the Companions asked the Messenger of Allah, “Is
our Lord close, so that we call Him in secret, or far, so that we
raise our voices?” Allah sent down the verse,
Surah 7. Al-A'rdf (205 - 2 06) ( Part-9 )
249
li' f'-i'
-1 w
4And when My servants ask you concerning Me, then (answer
them), 1 am indeed near (to them by My knowledge). I respond
to the invocations of the supplicant ivhen he calls on Me
(without any mediator or intercessor).} [2:186] m
In the Two Sahibs, it is recorded that Abu Musa Al-Ash‘ari
said, “The people raised their voices with Du‘a’ (invoking Allah)
while travelling. The Prophet said to them.
$! iJli. i'j by- i : N ijjL-iii Js. ^.01 U»
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«0 people! Take it easy on yourselves, for He Whom you are
calling is not deaf or absent. Verily, He Whom you are calling
is the All-Hearer, close (by His knowledge), closer to one of you
than the neck of his animal .n”* 21
These texts encourage the servants to invoke Allah in Dhikr
often, especially in the mornings and afternoons, so that they
are not among those who neglect remembering Him. This is
why Allah praised the angels who praise Him night and day
without tiring,
o* V Xf; o', 4
iSurely, those zoho are with your Lord (i.e., angels) are never
too proud to perform acts of worship to Him }
Allah reminded the servants of this fact so that they imitate
the angels in their tireless worship and obedience of Allah.
Prostration, here, upon the mention that the angels prostrate
to Allah is legitimate. A Hadith reads;
Liy^i tf; 3 -lie- iw i2aj US d yhj
'‘Why not you stand in line (for the prayer) like the angels
stand in line before their Lord? They continue the first then the
This narration is recorded by Ibn Abi HStim with a weak chain of
narrators. There are other texts to support its meaning.
121 Fath Al-Bari 6 : 1 57 and Muslim 4 :2077
250
Tafsir Ibn Kathtr
next lines and they stand close to each other in
This is the first place in the Qur’an where it has been
legitimized - according to the agreement of the scholars - for
the readers of the Qur’an, and those listening to its recitation,
to perform prostration.
111 Muslim 1:322.
Surah 8. Al-Anfal ( 1 ) ( Part-9 )
252
The Tafslr of Surat Al-Anfal
(Chapter - 8)
Which was revealed in Al-Madinah
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five At/at in this
Surah. The word
count of this Surah is
one thousand, six
hundred and thirty-
one words and its
letters number five
thousand, two
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four.
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In the Name of Allah the
Most Gracious, the Most
Merciful
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41 . They ask you about
Al-Anfal (the spoils of
war). Say: "Al-Anfal
are for Allah and the
Messenger .” So have Taqwd of Allah and settle all matters of
difference among you, and obey Allah and His Messenger, if you are
believers.}
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Meaning of Anfal
Al-Bukhari recorded that Ibn ‘Abbas said, “Al-Anfal are the
252
Tafsir Ibn Kathir
spoils of war.” Al-Bukhari also recorded that Said bin Jubayr
said, “I said to Ibn ‘Abbas, ‘Surat Al-Anfat?’ He said, It was
revealed concerning (the battle of) Badr.”^ 1 ' ‘Ah bin Abi Talhah
reported, as Al-Bukhari recorded from Ibn ‘Abbas without a
chain of narration, that Ibn ‘Abbas said, “ Al- Anfal are the
spoils of war; they were for the Messenger of Allah s&, and
none had a share in them.” |2 ' Similar was said by Mujahid,
‘Ikrimah, ‘Ata’, Ad-Dahhak, Qatadah, ‘Ata’ Al-Khurasani,
Muqatil bin Hayyan, ‘Abdur- Rahman bin Zayd bin Aslam and
several others.^ 3 * It was also said that the Nafl (singular for
Anfal) refers to the portion of the spoils of war that the
commander gives to some of the fighters after dividing the bulk
of the spoils. It was also said that Anfal refers to the Khumus;
one-fifth of the captured goods after four-fifths are divided
[between the fighters]. It was also said that the Anfal refers to
the Fay’, the possessions taken from the disbelievers without
fighting, and the animals, servants or whatever other
possessions escape from the disbelievers to Muslims.
Ibn Jarir recorded that ‘Ali bin Salih bin Hay said: “It has
reached me that,
iThey ask you about Al-Anfal)
is about the divisions. This refer to what the Imam gives to
some squads in addition to what is divided among the rest of
the soldiers.”
The Reason behind revealing Ayah 8:1
Imam Ahmad recorded that Sa‘d bin Malik said, “I said, O
Allah’s Messenger, Allah has brought comfort to me today over
the idolators, so grant me this sword.’ He said,
t j r; iu v Ju ui tu Si»
1 77ns sword is neither yours nor mine ; put it down.*
So I put it down, but said to myself, The Prophet might give
this sword to another man who did not fight as fiercely as I
111 Fath Al-Bari 8 : 1 56 .
121 At-Tabari 13:378.
131 At-Tabari 13:361-362.
253
*s
-V
Surah 8. Al-Anfal (1) < Part-9 )
did.’ I heard a man calling me from behind and I said, *Has
Allah revealed something in my case?’ The Prophet sg said,
“ilJ ui O. ^-~*j j ir^j kZLil
• You asked me to give you the sword, but it is not for me to
decide about. However, it has been granted to me (by Allah),
and I give it to you.» So Allah sent down this Ayah,
iThey ask you about Al-Anfal. Say: "Al-Anfal are for Allah
and the Messenger 111
Abu Dawud, At-Tirmidhi and An-Nasa’i collected this
Hadith, At-Tirmidhi said, “ Hasan Sahih”. [2]
Anotner Reason behind revealing the Ayah 8:1
Imam Ahmad recorded that Abu Umamah said, “I asked
TJbadah about Al-Anfal and he said, ‘It was revealed about us,
those who participated in (the battle of) Badr, when we
disputed about An-Nafl and our dispute was not appealing. So
Allah took Al-Anfal from us and gave it to the Messenger of
Allah jg. The Messenger jg divided it equally among
Muslims.’” 131
Imam Ahmad recorded that Abu Umamah said that ‘Ubadah
bin As-Samit said, “We went with the Messenger of Allah sg to
the battle of Badr. When the two armies met, Allah defeated the
enemy and some of us pursued them inflicting utter defeat and
casualties. Another group of us came to the battlefield
collecting the spoils of war. Another group surrounded the
Messenger of Allah 5 g, so that the enemy could not attack him
suddenly. When it was night and the various army groups went
back to our camp, some of those who collected the spoils said,
*We collected it, so none else will have a share in it.’ Those who
went in pursuit of the enemy said, *No, you have no more right
to it than us. We kept the enemy away from the war spoils and
defeated them.’ Those who surrounded the Messenger of Allah
111 Ahmad 1:178.
121 Abu Dawud 3 :177, Tuhfat Al-Ahwadhi 8:466, An-Nasal in Al-
Kubra 6 :348 .
131 Ahmad 5 :322 .
254
Tafstr Ibn Kathir
M to protect him said, *You have no more right to it than us,
we surrounded the Messenger of Allah jgg for fear that the
enemy might conduct a surprise attack against him, so we were
busy.’ The Ayah,
4(*^=*i* otj
iThey ask you about Al-Anfdl (the spoils of war). Say: “Al-
Anfdl are for Allah and the Messenger.” So fear Allah and
settle all matters of difference among you.}
was revealed and the Messenger of Allah jg divided the Anfal
equally between Muslims.’” 1 11
'$$ J> jUl lij jg <i)l
’And Allah's Messenger would give a fourth for Anfal when
there was a surprise attack in the land of the enemy, and when
there was a confrontation then a third to the people who
returned ».
The Prophet jg used to dislike the Anfal and encouraged
strong fighters to give some of their share to weak Muslim
fighters. At-Tirmidhi and Ibn Majah collected a similar
narration for this Hadith, and At-Tirmidhi said, u Hasan". m
Allah said,
olj 4l
iSo have Taqwa of Allah and settle all matters of difference
among you,}
The Ayah commands, have Taqwa of Allah in all your affairs,
settle matters of differences between you, do not wrong each
other, do not dispute, and do not differ. Certainly, the
guidance and knowledge that Allah has granted you is better
than what you are disputing about [such as Al-Anfal\,
£ at \fS\j}
4.and obey Allah and His Messenger,}
in the division that the Messenger makes according to Allah’s
111 Ahmad 5:323.
121 Tuhfat Al-Ahwadhi 8 :468 and Ibn Majah 2 :95 1 .
255
Surah 8. Al-Anfdl (2 - 4) ( Part-9 )
order. The Prophet ag only divided according to what Allah
ordained, which is perfectly just and fair. Ibn ‘Abbas
commented on this Ayah, “This is a command from Allah and
His Messenger jg to the believers, that they should have Taqwa
of Allah and settle all matters of differences between them.” 1 11
A similar statement was reported from MujahidJ 2 ’ As-Suddi
also commented on Allah’s statement,
o'i 'jid'-’ls
iSo have Taqwa of Allah and settle all matters of difference
among you}, meaning “Do not curse each other.” 131
& tfty Jc& # ‘»l 2$
. f •" •>! 1’'-'
42 . 77ie believers are only those who, when Allah is mentioned,
feel a fear in their hearts and when His Ayat are recited unto
than, they increase their faith; and they put their trust in their
Lord;}
43. Who perform the Salah and spend out of what We have
provided them.}
44. It is they wlw are the believers in truth. For them are
grades of dignity with their Lord, and forgiveness and a
generous provision (Paradise).}
Qualities of the Faithful and Truthful Believers
‘Ali bin Abi Talhah reported that Ibn ‘Abbas said about the
Ayah,
iThe believers are only tlwse who, when Allah is mentioned,
feel a fear in their hearts }
“None of Allah’s remembrance enters the hearts of the
hypocrites upon performing what He has ordained. They
111 At-Tabari 13:384.
121 At-Tabari 13:384.
131 At-Tabari 13:384.
256
Tafsir Ibn Kathir
neither believe in any of Allah’s Ayat nor trust (in Allah) nor
pray if they are alone nor pay the Zakdh due on their wealth.
Allah stated that they are not believers. He then described the
believers by saying,
iij ft X>
4The believers are only those who, when Allah is mentioned,
feel a fear in their hearts 4
and they perform what He has ordained,
ifoi £*> jc# 0 V0
4and when His Ayat are recited unto them, they increase their
faith ^ and conviction,
iand they put their trust in their Lord}, having hope in none
except Him.” 111 Mujahid commented on,
4 their hearts Wajilafy, “Their hearts become afraid and
fearful.” 121 Similar was said by As-Suddi and several others. 131
The quality of a true believer is that when Allah is mentioned,
he feels a fear in his heart, and thus implements His orders
and abstains from His prohibitions. Allah said in a similar
Ayah,
j-i*. o*) p-gjQ 'j y «■ Sit [)X* 'jiili jl i-lyui ijlSj
X-> ^ ft
4And those who, when they have committed FdliishaJi (immoral
sin) or wronged themselves with evil, remember Allah and ask
forgiveness for their sins; - and none can forgive sins but Alldlt
- and do not persist in what (wrong) they have done, while
they know^ [3:135], and,
l
^cfjUll ^ <fX uf*J *A>j if* Uyy
111 At-Tabari 13:386.
121 At-Tabari 13:386.
131 At-Tabari 13:386.
257
Surah 8 . Al-Anfdl (2 - 4) (Part-9)
iBut as for him who feared standing before his Lord, and
restrained himself from vain desires. Verily, Paradise will be
his abode. $ (79:40-41]
Sufyan Ath-Thawri narrated that As-Suddi commented,
<!>&$ 'C\}
iThe believers are only those who, when Allah is mentioned,
feel a fear in their hearts >
“A man might be thinking of committing injustice or a sin.
But he abstains when he is told, ‘Have Taqwa of Allah’, and
his heart becomes fearful.’”
Faith increases when the Qur'an is recited
Allah’s statement.
4^4 A'* ^
iAnd when His Aydt are recited unto them, they increase their
faith;}
is similar to His statement,
ijiJ. & 1^1 Jjij ,»4~* Vui* U
whatever there comes down a Surah, some of them
(hypocrites) say: “ Which of you has had his faith increased by
it?" As for those who believe, it has increased their faith, and
they rejoice} [9:124].
Al-Bukhari and other scholars relied on this Ayah (8:2) and
those similar, as evidence that faith increases and varies in
strength from heart to heart. This is also the view of the
majority of the scholars of Islam, prompting some scholars,
such as Ash-Shafil, Ahmad bin Hanbal and Abu ‘Ubayd to
declare that this is the consensus of the Ummah, as we
mentioned in the beginning of the explanation of Sahih. Al-
Bukhari. All the thanks and praises are due to Allah.
The Reality of Tawakkul
Allah said,
258
Tafsir Ibn Kathir
}And they put their trust in their Lord.}
Therefore, the believers hope in none except Allah, direct
their dedication to Him alone, seek refuge with Him alone,
invoke Him alone for their various needs and supplicate to
Him alone. They know that whatever He wills, occurs and that
whatever He does not will never occurs, that He alone is the
One Who has the decision in His kingdom, without partners;
none can avert the decision of Allah and He is swift in
reckoning. Hence the statement of SaTd bin Jubayr,
“ Tawakkul of Allah is the essence of faith.”
Deeds of Faithful Believers
Allah said next,
-t. * •« li
iWho perform the Saldh and spend out of what We have
provided them.}
Allah describes the actions of the believers after He
mentioned their faith. The acts mentioned here include all
types of righteous acts, such as establishing prayer, which is
Allah’s right. Qatadah said, “Establishing the prayer requires
preserving its times, making ablution for it, bowing down and
prostrating.” (1 ' Muqatil bin Hayyan said, “Establishing the
prayer means to preserve its times, perform perfect purity for
it, perform perfect bowings and prostrations, recite the Qur’an
during it, sitting for Tashahhud and reciting the Saldh
(invoking Allah’s blessings) for the benefit of the Prophet.”* 2 '
Spending from what Allah has granted includes giving the
Zakah and the rest of the what is due from the servant, either
what is obligatory or recommended. All of the servants are
All Ah’s dependents, and the most beloved among them to Him
are the most beneficial to His creation.
The Reality of Faith
AllAh’s statement,
111 Ibn Abi Hatim 1:37.
* 2 ' Ibn Abi Hatim 1:37.
260
Tafsir Ibn Kathir
« Residents of Paradise see the residents of the highest grades
just as you see the distant planet in the horizon of the sky.
Verily, Abu Bakr and 'Umar are among them (in the highest
grades), and how excellent they are . d 1 ' 1
4 : j Si St ££ u$>
iit ^ ^ £3? ® £jt
J»J' 4*: J 4i\ ijjj oli j« J ayj pS-S ^
4:£;^ •/ £ M J& ^ :£:S^ # gs
45. As your Lord caused you to go out from your home xoith
the truth; and verily, a party among the believers disliked it.}
46 . Disputing xoith you concerning the truth after it xoas made
manifest, as if they were being driven to death, while they were
looking (at it).}
47. And (remember) when Allah promised you (Muslims) one
of the two parties, that it should be yours ; you wished that the
one not armed should be yours, but Allah willed to justify the
truth by His Words and to cut off the roots of the disbelievers.}
48. That He might cause the truth to triumph and bring
falsehood to nothing, even though the criminals hate it.}
Following the Messenger ^ is Better for the Believers
Allah said,
4& & ' T}
4 As your Lord caused you to go out...} After Allah described the
believers as fearing their Lord, resolving matters of dispute
between themselves and obeying Allah and His Messenger
He then said here, “since you disputed about dividing war
spoils and differed with each other about them, Allah took them
away from you. He and His Messenger then divided them in
truth and justice, thus ensuring continued benefit for all of
you. Similarly, you disliked meeting the armed enemy in battle,
111 Ahmad 2:27, Abu Dfiwud 4 :287 , Tuhfat Al-Ahwadhi 8 : 142 and Ibn
Majah 1 :37.
261
Surah 8 . Al-Anfal (5 - 8) ( Part-9 )
who marched in support of their religion and to protect their
caravan. You disliked fighting, so Allah decided that battle
should occur and made you meet your enemy, without
planning to do so on your part.’ This incident carried guidance,
light, victory and triumph. Allah said;
■\ zz pJ % % £2 p # % $£$ ^
4™ < lit; tis ? 2 X £2
4 Jihad is ordained for you though you dislike it, and it may he
that you dislike a thing which is good for you, and that you like
a thing which is bad far you. Allah knows but you do not
know.} (2:2 16]
As-Suddi commented,
4, • Sop"' oi lAj}
4 And verily, a party among the believers disliked} to meet [the
armed] idolators.”
4% 4
4Disputing with you concerning the truth after it ivas made
manifest,}
Some have commented, “(Allah says:) they ask and argue
with you about Al-Anfal just as they argued with you when
you went out for the battle of Badr, saying, “You marched with
us to confiscate the caravan. You did not inform us that there
will be fighting and that we should prepare for it.’”
4-t^i U- J ®
4but Allah willed to justify the truth by His Words}
Allah says, ‘He willed for you to meet the armed enemy
[rather than the caravan] so that He makes you prevail above
them and gain victory over them, making His religion apparent
and Islam victorious and dominant above all religions. He has
perfect knowledge of the consequences of all things, you are
surrounded by His wise planning, although people only like
what appears favorable to them,’
J “/r- &2 !»*£2 J fr-c-j p JVilt C^f}
ip
262
Tafstr Ibn Kafhir
ijihad (fighting in Allah's cause) is ordained for you (Muslims)
though you dislike it, and it may be that you dislike a thing
which is good for you and that you like a thing which is bad for
you > [2:216].
Muhammad bin Ishaq reported that ‘Abdullah bin ‘Abbas
said, “When the Messenger of Allah ^ heard that Abu Sufyan
had left the Sham area (headed towards Makkah with
Quraysh’s caravan), he encouraged the Muslims to march forth
to intercept them, saying.
» Lit jf 4)1 Jil I lj_j ‘j£ oji*
iThis is the caravan of Quraysh carrying their property, so
march forth to intercept it, Allah might make it as war spoils
for yow.D
The people started mobilizing Muslims, although some of
them did not mobilize, thinking that the Prophet 5 g$ would not
have to fight. Abu Sufyan was cautiously gathering information
on the latest news spying on travelers he met, out of fear for
the caravan, especially upon entering the area of Hijaz (Western
Arabia). Some travelers told him that Muhammad had
mobilized his companions for his caravan. He was anxious and
hired Damdam bin ‘Amr Al-Ghifari to go to Makkah and
mobilize the Quraysh to protect their caravan, informing them
that Muhammad jg had mobilized his Companions to intercept
the caravan. Damdam bin ‘Amr went in a hurry to Makkah.
Meanwhile, the Messenger of Allah jg marched with his
companions until he reached a valley called Dhafiran. When he
left the valley, he camped and was informed that the Quraysh
had marched to protect their caravan. The Messenger of Allah
consulted the people for advice and conveyed the news about
Quraysh to them. Abu Bakr stood up and said something good,
and so did ‘Umar. Al-Miqdad bin ‘Amr stood up and said, ‘O
Allah’s Messenger! March to what Allah has commanded you,
for we are with you. By Allah! We will not say to you what the
Children of Israel said to Musa,
i"So go you and your Lord and fight you two, we are sitting
right here"^ [5:24].
263
Surah 8. Al-Anfal (5 - 8) (Part-9)
Rather, go you and Your Lord and fight, we will be fighting
along with you both. By He Who has sent you with Truth! If
you decide to take us to Birk-ul-Ghimad, we will fight along
with you until you reach it.’ The Messenger of Allah s0 id
good words to Al-Miqdad and invoked Allah for his benefit. The
Messenger of Allah again said.
tGive me your opinion, O peopled wanting to hear from the
Ansar. This is because the majority of the people with him
then were the Ansar. When the Ansar gave the Prophet Sg
their pledge of obedience at Al-‘Aqabah, they proclaimed, ‘O
Allah’s Messenger! We are not bound by this pledge unless, and
until, you arrive in our land. When you have arrived in our
area, you are under our protection, and we shall protect you in
the same manner we protect our children and wives.’ The
Messenger of Allah sg feared that the Ansar might think that
they are not obliged to support him except from his enemies
who attack Al-Madinah, not to march with him to an enemy in
other areas. When the Prophet said this, Sa‘d bin Mu’adh
asked him, ‘O Allah’s Messenger! Is it us whom you meant?’
The Prophet answered in the positive. Sa‘d said, “We have
faith and believed in you, testified that what you brought is the
truth, and gave you our pledges and promises of allegiance and
obedience. Therefore, march, O Allah’s Messenger, for what
Allah has commanded you. Verily, by He Who has sent you in
Truth, if you decided to cross this sea (the Red Sea), we will
follow you in it, and none among us would stay behind. We do
not dislike that we meet our enemy tomorrow. Verily, we are
patient in war, fierce in battle. May Allah make you witness
what makes your eyes pleased with us. Therefore, march with
us with the blessing of Allah.’ The Messenger of Allah was
pleased with what Sa‘d said and was encouraged by it. He
proclaimed,
ftl J&' jS>l j 2*1 \/^\j 2*1 2>; JU
« f > Js $$
•March with the blessing of Allah and receive the good news. For
Allah has indeed promised me one of the two camps (confiscating the
caravan or defeating the Quraysh army). By Alldh! It is as if I am
265
Surah 8. Al-Anffl (9 - 10) (Part-9)
i(Retnember) when you sought help of your Lord and He
answered you $ until,
4*<y f # &&
ithen verily, Allah is severe in punishment that Ibn Mas*ud said,
“I was a witness to something that Al-Miqdad bin Al-Aswad did,
that I would like more than almost anything else to have been
the one who did it. Al-Miqdad came to the Prophet while he
was invoking Allah against the idolators and proclaimed, *We
will not say as the people of Musa said, “So go you and your
Lord and fight you two.”
Rather, we will fight to your right, to your left, before you
and behind you.’ I saw the Prophet’s face beaming with
pleasure because of what Al-Miqdad said to him.”* 1 * Al-Bukhan
next narrated from Ibn ‘Abbas that on the day of Badr, the
Prophet said,
jU «£. Li !^4JL3 i ill** iliiii
«0 Allah! I invoke You for Your covenant and promise
(victory). O Allah! If You decide so (cause our defeat), You will
not he worshipped.*
Abu Bakr held the Prophet’s hand and said,
Prophet jg went out proclaiming,
.fe cr^*
“Enough.” The
« Their multitude will be put to flight, and they will show their
backs.*
An-Nasa’i also collected this Hadfth.* 2 * Allah’s statement,
iwith a thousand of the angels Murdifin ^ means, they follow each
other in succession, according to Harun bin Hubayrah who
narrated this from Ibn ‘Abbas about,
111 FathAl-Bdri 7 :335.
* 2 * Fath Al-Bari 7 :335 and An-Nasa’i in Al-Kubra 6 :477 .
266
Tafstr Ibtt Kathir
4Murdifin$y\ meaning each behind the other in succession.
‘Ali bin Abi Talhah Al-Walibi reported that Ibn ‘Abbas said,
“Allah supported His Prophet ig and the believers with a
thousand angels, five hundred under the leadership of Jibril on
one side and five hundred under the leadership of MtkaH on
another side." 121 Imams Abu Jalar bin Jarir At-Tabari and
Muslim recorded that Ibn ‘Abbas said 131 that ‘Umar said,
“While a Muslim man was pursuing an idolator (during the
battle of Badr), he heard the sound of a whip above him and a
rider saying, ‘Come, O Hayzum!' Then he looked at the idolator,
who fell to the ground. When he investigated, he found that the
idolater's nose had wound and his face tom apart, just as if he
received a strike from a whip on it, and the entire face had
turned green. The An sari man came to the Messenger of Allah
M and told him what had happened and the Messenger ?g
replied,
lyuji ,uiJi ai; i* ius
«Yom have said the truth, that was from the reinforcements
from the third heaven .»
The Muslims killed seventy (pagans) in that battle and
captured another seventy. ^ 4|
Al-Bukhari also wrote a chapter in his SatiLih. about the
participation of the angels in Badr. He collected a Hadith from
Rifali bin Rfifi ‘Az-Zuraqi, who participated in Badr, Jibril came
to the Prophet sg and asked him, “How honored are those who
participated in Badr among you?” The Prophet jg said.
« Among the best Muslims . » Jibril said, “This is the case with the
angels who participated in Badr.’’ 151 Al-Bukhari recorded this
Hadith. At-Tabarani also collected it in Al-Mu‘jam Al-Kabir, but
from Rafi‘ bin Khadij, which is an apparent mistake. The
correct narration is from Rifali, as Al-Bukhari recorded it. In
111 At-Tabari 13:412.
121 At-Tabari 13:423.
[3) At-Tabari 13:409 and Mustim 3:1383.
141 Muslim 3:1384.
151 FathAl-B&ri 7:362.
267
Surah 8. Al-An ffi (9 - 10) (Part-91
the Two SahSis, it is recorded that the Messenger of Allah ig
said to ‘Umar, when Umar suggested that the Prophet have
Hatib bin Abi Balta'ah executed,
U :Jiii jjb jit £J1»I Ji 2)' J*t •4- i ■**
•He [Hatib] participated in Badr. How do you know that Allah
has not looked at the people of Badr and vroclaimed, 'Do
whatever you want, for I have forgiven you .' »’ 1
Allah said next,
4Allah made it only as glad tidings... $
Allah made sending down the angels and informing you
this fact as glad tidings,
of
iand that your hearts be at rest therewith. $
Surely, Allah is able to give you (O Muslims) victory over
your enemies, and victory only comes from Him, without need
to send the angels,
4 And there is no victory except from Allah. $
Allah said in another Ayah,
sC* JU> £|i jCjj' !)jli 'j) CJJ& \ij& OjjJ'
j iji ouljj jjfci j£Sj iai lUi jjj lijlyt si/ii
2# (hMw &-8> pp^tr-
4So, when you meet (in fight in Allah's cause) those who
disbelieve, smite (their) necks till when you have killed and
wounded many of them, then bind a bond firtnly (on them, take
them as captives). Thereafter (is the time) either for generosity
(free them without ransom), or ransom (according to what
benefits Islam), until war lays down its burden. Thus, but if it
had been Allah’s will, He Himself could certainly have punished
I 1 ' Fath Al-Bari 7 :355 and Muslim 4 : 194 1 .
268
Tafsir Ibti Kathir
them (without you). But (He lets you fight) in order to test
some of you with others. But those who are killed in the way of
Allah, He xoill never let their deeds he lost. He will guide them
and set right their state. And admit them to Paradise which He
has made known to than.} il] [47:4-6]
and,
* % \px oM # & ^2 j :eV> &&
if 44
iAnd so are the days (good and not so good), that We give to
men by turns, that Allah may test those who believe, and that
He may take martyrs from among you . And Allah likes not the
wrongdoers. And that Allah may test (or purify) the believers
(from sins) and destroy the disbelievers. $ [3:140-141]
These are points of wisdom for which Allah has legislated
performing Jihad, by the hands of the believers against the
disbelievers. Allah used to destroy the previous nations that
denied the Prophets, using various disasters that encompassed
these rebellious nations. For instance, Allah destroyed the
people of Ntih with the flood, ‘Ad with the wind, Thamud with
the scream, the people of Lut with an earthquake and the
people of Shu ‘ay b by the Day of the Shadow. After Allah sent
Musa and destroyed his enemy Fir ‘awn and his soldiers by
drowning, He sent down the Tawrah to him in which He
legislated fighting against the disbelievers, and this legislation
remained in the successive Laws. Allah said,
i *$' t PC k 4-^=4' Pf £& P&&
iAnd indeed We gave Musa - after We had destroyed the
generations of old - the Scripture as an enlightenment.}
[28:43]
It is more humiliating for the disbeliever and more
comforting to the hearts of the faithful that the believers kill
the disbelievers by their own hands. Allah said to the believers
of this Ummah,
i'&SPUP fp JJJp jLpJ 'fsp> ail P+j P u
* 1 * That is , they will recognize their places , as they did in the worldly life .
269
Surah 8. Al-Anfdl (9 - 10) (Part-9)
iFight against them so that Allah xoill punish f/iem by your
hands, and disgrace them, and give you victory over them, and
heal the breasts of a believing people .$[9: 14]
This is why killing the disbelievers of Quraysh by the hand
of their enemies, whom they used to despise, was more
humiliating to the disbelievers and comforting to the hearts of
the party of faith. Abu Jahl, for instance, was killed in battle
and this was more humiliating for him than dying in his bed,
or from lightening, wind, or similar afflictions. Also, Abu Lahab
died from a terrible disease [that caused him to stink] and
none of his relatives could bear approaching him. They had to
wash him with water by sprinkling it from a distance, then
threw stones over his corpse, until it was buried under them!
Allah said next,
iVerily, Allah is All-Mighty the might is His, His Messengers
and the believers, both in this life and the Hereafter. Allah said
in another Ayah,
f>: }yj 4 p: Oij pB
4 We will indeed make victorious Our Messengers and those
ivho believe, in this world's life and on the Day ivhen the
witnesses will stand forth (Day of Resurrection) .^[40:51]
Allah said next,
i All-Wise . in that He legislated fighting the disbeliever, even
though He is able to destroy them and bring their demise by
His will and power, all praise and honor is due to Him.
P pij #$3 & il; lil
PP VP PS 4 Sp <S P
ii' > AV’)) j*ri VP)
p*. s rph Pj 'jj jj
ill. (Remember) when He covered you with a slumber as a
security from Him, and He caused water (rain) to descend on
y _ Tafsir Ibtt Kathir
you front the sky, to clean you thereby and to remove from you
the Rijz (whispering or dirt) of Shay tan, and to strengthen your
hearts, and make your fret firm thereby.}
412 . (Remember) when your Lord revealed to the angels,
"Verily, I am with you, so keep firm those who have believed. I
will cast terror into the hearts of those who have disbelieved, so
strike them over the necks, and smite over all their fingers and
toes."}
413. This is because they defied and disobeyed Allah and His
Messenger. And whoever defies and disobeys Allah and His
Messenger, then verily, Allah is severe in punishment.}
414. This is (the torment), so taste it; and surely, for the
disbelievers is the torment of the Fire.}
Slumber overcomes Muslims
Allah reminds the believers of the slumber that He sent
down on them as security from the fear they suffered from,
because of the multitude of their enemy and the sparseness of
their forces. They were given the same favor during the battle
of Uhud, which Allah described,
c4?i XLU &&'&&&$}
4Then after the distress, He sent down security for you.
Slumber overtook a party of you, while another party was
thinking about themselves. } [ 3 : 154 ]
Abu Talhah said, “I was among those who were overcome by
slumber during (the battle of) Uhud. The sword fell from my
hand several times, and I kept picking it up again, several
times. I also saw the Companions’ heads nodding while in the
rear guard.” Al-Haflz Abu Yala narrated that ‘Ali said, “Only
Al-Miqdad had a horse during Badr, and at some point, I
found that all of us fell asleep, except the Messenger of Allah
0&- He was praying under a tree and crying until dawn.”* 1 *
‘Abdullah bin Mas*Qd said, “Slumber during battle is security
from Allah, but during prayer, it is from Shaylan.”* 2 * Qatadah
said, “Slumber affects the head, while sleep affects the
* J * Musnad Abu Yala 1 :242.
* 2 * At-Tabari 13:419.
271
Surah 8. Al-Anftil (11 - 14) (Part-9)
heart.”* 11
Slumber overcame the believers on the day of Uhud, and
this incident is very well-known. As for this Ayah (8:11), it is
describing the battle of Badr, indicating that slumber also
overcame the believers during Badr. Therefore, it appears that
this will occur for the believers, whenever they are in distress,
so that their hearts feel safe and sure of Allah’s aid, rewards,
favor and mercy from Allah with them. Allah said in another
Ayah,
c ^ C ^
iVerily, along with every hardship is relief. Verily, along with
every hardship is relief.} (94:5-6)
In the Sahih, it is recorded that on the day of Badr, while he
was in the bunker with Abu Bakr, the Messenger jj§ and Abu
Bakr were invoking Allah. Suddenly, slumber overcame the
Messenger and he woke up smiling and declared,
i “Good news, O Abu Bakr! This is Jibril with dust on his
shoulders . "»
He left the shade while reciting Allah’s statement,
iTheir multitude will be put to flight, and they will show their
backs.} [54:45]* 2 *
Rain fall** on the Eve of Badr
Allah said next,
iand He caused rain to descend on you from the sky.}
‘Ali bin Abi Jalhah reported that Ibn ‘Abbas said, “When the
Prophet arrived at Badr, he made camp. At the time, there
was a sandy piece of land between the idolaters and the water
(the wells at Badr). Muslims felt weak and the Shay tan cast
*** Ibn Abi Hatim 5 : 1664.
* 2 ' Fath Al-Bari 7 :364 .
frustration into their hearts. He whispered to them, ‘You claim
that you are Allah’s supporters and that His Messenger is
aniong you! However, the idolaters have taken over the water
resource from you, while you pray needing purity.’ Allah sent
down heavy rain, allowing the Muslims to drink and use it for
purity. Allah also removed Shay tan’s whisper and made the
sand firm when rain fell on it, and the Muslims walked on the
sand along with their animals, until they reached the enemy.
Allah supported His Prophet and the believers with a
thousand angels on one side, five hundred under the command
of Jibril and another five hundred under the command of
Mlkall on another side .”* 11
An even a better narration is that collected by Imam
Muhammad bin Ishaq bin Yasar, author of Al-Maghazi, may
Allah have mercy upon him. Ibn Ishaq narrated that, Yazld bin
Ruwman narrated to him that, TJrwah bin Az-Zubayr said,
“Allah sent rain down from the sky on a sandy valley. That
rain made the area where the Messenger of Allah jg and his
Companions camped firmer so that it did not hinder their
movement. Meanwhile, the part that the Quraysh were camping
on became difficult to move in.” * 21 Mujahid said, “Allah sent
down the rain on the believers before slumber overtook them,
and the rain settled the dust, made the ground firmer, made
them feel at ease and their feet firmer .”* 31 Allah said next,
ito clean you thereby} using it after answering the call of nature
or needing to wash oneself, and this involves cleansing what is
on the out side.
}and to remove from you the Rijz of Shay tan,}
such as his whispers and evil thoughts, this involves sinner
purification, whereas Allah’s statement about the residents of
Paradise,
1,1 At-Tabari 13:423.
* 2 * Al-Waqidi in Al-Maghazi 1 :54 .
131 At-Tabari 13:425.
273
Surah 8. Al-Anfal (11 - 14) ( Part-9 )
iTheir garments will be of fine green silk, and gold embroidery.
They will be adorned with bracelets of silver} [76:21]
involves outer appearance,
i ££ #
iand their Lord will give them a pure drink.} [76:21]
that purifies the anger, envy and hatred that they might have
felt. This is the inner purity. Next, Allah said,
iand to strengthen your hearts,}
with patience and to encourage you to fight the enemies, and
this is inner courage,
iand make your feet firm thereby}, this involves outer courage.
Allah know best.
Allah commands the Angels to fight and support the
Believers
Allah said next,
c
i[
\jX $2
$ X u-y.
i(Remember) when your Lord revealed to the angels, " Verily , I
am with you, so keep firm those wlw have believed."}
This is a hidden favor that Allah has made known to the
believers, so that they thank Him and are grateful to Him for
it. Allah, glorified, exalted, blessed and praised be He, has
revealed to the angels - whom He sent to support His Prophet,
religion and believing group - to make the believers firmer.
Allah’s statement,
i^js\ffZ ± &.}
il will cast terror into the hearts of those who have
disbelieved.}
means, “you - angels - support the believers, strengthen their
(battle) front against their enemies, thus, implementing My
command to you. I will cast fear, disgrace and humiliation
over those who defied My command and denied My Messenger,
274
Tafsir Ibn Kathir
ip fe* pi ac 'M & \sp&}
iso strike them over the necks, and smite over all their fingers
and toes,}
strike them on their foreheads to tear them apart and over the
necks to cut them off, and cut off their limbs, hands and feet.
It was said that,
t
iover the necks } refers to striking the forehead, or the neck,
according to Ad-Dahhak and ‘Atiyyah Al-‘Awfi. In support of the
latter, Allah commanded the believers,
*•> J>'V
-Mel
(i l &■ Pfi \tP ’P}
4So, when you meet (in fight Jihad in Allah's cause) those who
disbelieve, smite (their) necks till when you have killed and
wounded many of them, then bind a bond firmly (on them, take
them as captives).} [47:4]
Ar-Rabl 4 bin Anas said, “In the aftermath of Badr, the people
used to recognize whomever the angels killed from those whom
they killed, by the wounds over their necks, fingers and toes,
because those parts had a mark as if they were branded by
fire.” Allah said,
ip p*
iand smite over all their fingers and toes.}
Ibn Jarir commented that this Ayah commands, “O believers!
Strike every limb and finger on the hands and feet of your
(disbelieving) enemies.” Al-‘Awfi reported, that Ibn ‘Abbas
said about the battle of Badr that Abu Jahl said, “Do not kill
them (the Muslims), but capture them so that you make
known to them what they did, their ridiculing your religion
and shunning Al-Lat and Al-'Uzza (two idols).” Allah than sent
down to the angels,
S \p: oJ' \p& $}
ip. pi 4 ^*^'
(1)
At-Tabari 13:431.
275
Surah 8. Al-Anfal (14 - 16) (Part-9)
iVerily, I am with you, so keep firm those who have believed. I
will cast terror into the hearts of those who have disbelieved, so
strike them over the necks, and smite over all their fingers and
toes.}
In that battle, Abu Jahl (may Allah curse him) was killed
along with sixty-nine men. TJqbah bin Abu Mua'it was
captured and then killed, thus bring the death toll of the
pagans to seventy,
iThis is because they defied and disobeyed Allah and His
Messenger. }
joining the camp that defied Allah and His Messenger si not
including themselves in the camp of Allah's Law and faith in
Him. Allah said,
jo— <£>}
iAnd whoever defies and disobeys Allah and His Messenger,
then verily, Allah is severe in punishment .}
for He will crush whoever defies and disobeys Him. Nothing
ever escapes Allah’s grasp nor can anything ever stand against
His anger. Blessed and exalted He is, there is no true deity or
Lord except Him.
iThis is (the torment), so taste it ; and surely, for the
disbelievers is the torment of the Fire .}
This Ayah addresses the disbeliever, saying, taste this
torment and punishment in this life and know that the
torment of the Fire in the Hereafter is for the disbelievers.
'J4 q \'p: 04}
r4<-
415 . O you who believe! When you meet those who disbelieve,
in a battlefield, never turn your backs to them.}
416. And whoever turns his back to them on such a day -
unless it be a stratagem of war, or to retreat to a troop (of his
276
Tafsir Ibn Katht'r
own) - he indeed has drawn upon himself wrath from Allah.
And his abode is Hell, and worst indeed is that destination !}
Fleeing from Battle is prohibited, and its Punishment
Allah said, while warning against fleeing from the battlefield
and threatening those who do it with the Fire,
<63 'j# Zi 6, rpn y;
40 you who believe! When you meet those who disbelieve, in a
battlefield, }
when you get near the enemy and march towards them,
inever turn your backs to them . } do not run away from battle and
leave your fellow Muslims behind,
4J& i \
iAnd whoever turns his back to them on such a day - unless it
be a stratagem of war . . .
The Ayah says, whoever flees from the enemy by way of
planning to pretend that he is afraid of the enemy, so that
they follow him and he takes the chance and returns to kill
the enemy, then there is no sin on him. This is the
explanation of Said bin Jubayr and As-Suddi. 111 Ad-Dahhak
also commented, “Whoever went ahead of his fellow Muslims
to investigate the strength of the enemy and make use of it,
&
4or to retreat to a troop (of his own)}, meaning he leaves from
here to another troop of Muslims to assist them or be assisted
by them. So that is allowed for him, or even during the battle if
he flees from his brigade to the commander. Or going to the
grand Imam, would also fall under this permission.”
Umar bin Al-Khattab, may Allah be pleased with him, said
about Abu Ubayd when he was fighting on the bridge in the
land of the Persians, because of the many Zoroastrian soldiers,
“If he retreated to me then I would be as a troop for him.”
This is how it was reported by Muhammad bin Sirin from
m
At-Tabari 13:436-437.
277
't
Surah 8. Al-Anfal (15 - 16) ( Part-9 )
‘Umar. In the report of Abu Tlthman An-Nahdi from ‘Umar, he
said: When Abu TJbayd was fighting, ‘Umar said, “O people!
We are your troop.” Mujahid said that ‘Umar said, “We are the
troop of every Muslim.” Abdul-Malik bin ‘Umayr reported from
“Umar, “O people! Don’t be confused over this Ayah, it was
only about the day of Badr, and we are a troop for every
Muslim.” Ibn Abi Hatim [recorded] that Nafi‘ questioned Ibn
‘Umar, “We are people who are not stationary when fighting
our enemy, and we may not know where our troop is, be it
that of our Imam or our army.”
So he replied, “The troop is Allah’s Messenger jg.” I said but
Allah said,
iwheti you meet those who disbelieve in the battlefield ^ to the end of
the Ayah . So he said; “This Ayah was about Badr, not before it
nor after it.” 111
Ad-Dahhak commented that Allah’s statement,
3i
for to retreat to a troop}, refers to “Those who retreat to the
Messenger of Allah $g and his Companions (when the
Messenger jg was alive), and those who retreat in the present
time to his commander or companions.” ,2 * However, if one
flees for any other reason than those mentioned here, then it is
prohibited and considered a major sin. Al-Bukhari and Muslim
recorded that Abu Hurayrah said that the Messenger of Allah
m said,
•i"Shun the seven great destructive sins."»
The people inquired, “O Allah’s Messenger! What are they?”
He said,
U j S\j |£>I js\j lil J\ ^li\ jlij iL h-jhu
a O I oI’-ahJI ijiij * V; l j ^ ^)l
111 At-Tabari 13:436.
121 At-Tabari 13:437.
in
Tafsir Ibn Kathfr
*(They are:) Joining
others in worship with
Allah, magic taking life
which Allah has forbid-
den, except for a just
cause (according to Isla-
mic law), consuming
Riba, consuming an or-
phan's wealth, fleeing
the battlefield at the time
of fighting, and false ac-
cusation to chaste wo-
men, who never even
think of anything touch-
ing chastity and are good
believers.
This is why Allah
said here,
4feSx}
ihe indeed has drawn
upon himself...}, and
returned with,
jit
iwrath from Allah. And his abode...}, destination, and dwelling
place on the Day of Return,
nr UESiK ^
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4 is He//, and worst indeed is that destination!}
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i^TK
417. You killed them not, but Allah killed them. And you
threw not when you did threw, but Allah threw, that He might
test the believers by a fair trial from Him. Verily, Allah is All-
*** Fath Al-Bari 5 :462 and Muslim 1 :92 .
2 79
280
Tafsir Ibn Kathir
invoked Allah humbly and expressing his neediness before
Allah. He then threw a handful of sand at the disbelievers and
said,
• Humiliated be their faces.* He then commanded his
Companions to start fighting with sincerity and they did. Allah
made this handful of sand enter the eyes of the idolaters, each
one of them were struck by some of it and it distracted them
making each of them busy. Allah said,
itSj S»T £j}
iAnd you threw not when you did throw, but Allah threw.}
Therefore, it is Allah Who made the sand reach their eyes
and busied them with it, not you (O Muhammad) sg.
Muhammad bin Ishaq said that Muhammad bin JaTar bin
Az-Zubayr narrated to him that TJrwah bin Az-Zubayr said
about Allah’s statement,
4^
yf. A'M 'i'-*
ithat He might test the believers by a fair trial from Him.}
“So that the believers know Allah’s favor for them by giving
them victory over their enemy, even though their enemy was
numerous, while they were few. They should thus know His
right and express gratitude for His favor on them.” Similar
was said by Ibn Jarir. It is stated in a Hadith,
o Every trail (from Allah) is a favor for ms.» |2]
Allah said next,
4 (£ £5” ^
iVerily, Allah is All-Hearer, Ali-Knower.}
Allah hears the supplication and knows those who deserve
help and triumph. Allah said,
i-T off <»f '(££}
111 At-Tabari 13:448.
' 2 ' A similar Hadith is recorded by Muslim no . 6900 .
281
Siirah 8. Al-Anfdl (19) ( Part-9 )
iThis (is the fact) and surely Allah weakens the deceitful plots
of the disbelievers.}
This is more good news, aside from the victory that the
believers gained. Allah informed them that He will weaken the
plots of the disbelievers in the future, degrade them and make
everything they have perish and be destroyed, all praise and
thanks are due to Allah.
$ j; & \az oi; ^
il9. (O disbelievers) if you ask for a judgement, noio has the
judgement come unto you; and if you cease (to do wrong), it
ivill be better for you, and if you return (to the attack), so shall
We return, and your forces will be of no avail to you, however
numerous they be; and verily, Allah is with the believers .}
The Response to the Disbelievers Who ask for a
Judgement
Allah says to the disbeliever,
li o[}
ilf you ask for a judgement}, you invoked Allah for victoiy,
judgement and a decision between you and your believing
nemesis, and you got what you asked for. Muhammad bin
Ishaq and several others reported from Az-Zuhri from ‘Abdullah
bin Tha“labah bin Su‘ayr who said that Abu Jahl said on the
day of Badr, “O Allah! Whichever of the two camps {pagans and
Muslims) severed the relation of the womb and brought us
what is not familiar, then destroy him this day.” This Ayah was
later on revealed,
3i JSi
ilf you ask for a judgement, then now has the judgement come
unto you,}
until the end of the Ayah) 11 Imam Ahmad recorded that
‘Abdullah bin Thalabah said, “Abu Jahl asked for (Allah’s
judgment) when he said upon facing the Muslims, ‘O Allah!
m
At-Tabari 13:453.
282
Tafsir Ibn Kathir
Those among us who severed the relations of the womb and
brought forth what we do not recognize, then destroy him this
day.’”* 1 * xhi s was also recorded by An-Nasa’i in the Book of
Tafsir (of his Sunan} and Al-Hakim in his Mustadrak, and he
said, “It is Sahih according to the criteria of the Two Shaykhs,
and they did not record it.”.* 2 * Similar statements were
reported from Ibn ‘Abbas, Mujahid, Ad-Dahhak, Qatadah,
Yazld bin Ruwman and several others. As-Suddi commented,
“Before the idolaters left Makkah for Badr, they clung to the
curtains covering the Ka*bah and supplicated to Allah for
victoiy, ‘O Allah! Give victory to the exalted among the two
armies, the most honored among the two groups, and the
most righteous among the two tribes.’ Allah revealed the Ayah,
ilf you ask for a judgement , then now has the judgement come
unto you.}
Allah says here, 1 accepted your supplication and Muhammad
gained the victory.”’
‘Abdur-Rahman bin Zayd bin Aslam said; “This is Allah the
Most High’s answer to their supplication;
'jHJ*
iAnd (remember) when they said: "O Allah! If this is indeed
the truth from you..y' [8:32] 13 *
Allah said next.
4 and if you cease... $ from your disbelief and rejection of Allah
and His Messenger ^ ,
i^%^}
iit will be better for you}, in this life and the Hereafter. Allah
said,
&V£o0
|l * Ahmad 5:531
* 2 * An-Nasa’i in Al-Kubrd 6 :350 and Al-Hakim 2 :328 .
131 At-Jabari 13:453.
2 83
Surah 8. Al-Anfdl (20 - 23) (Part-9)
iand if you return, so shall We return... $ This is similar to
another Ayah,
ibut if you return (to sins), We shall return (to Our
punishment).} (17:8]
meaning, *if you persist in your disbelief and misguidance, We
shall repeat the defeat that you suffered,’
iand your forces will be of no avail to you, however numerous
they be...}
for even if you gather whatever forces you can, then know that
those whom Allah is with cannot be defeated,
$ji}
iand verily, Allah is with the believers.}
in reference to the Prophet’s group, the side of the chosen
Messenger jg.
m 2b & & % feZ St i&J
*u\ if i* oftif ®
& e&S & fc fe 'if # % 'i
120. O you who believe! Obey Allah and His Messenger, and
turn not away from him while you are hearing.}
121. And be not like those who say: "We have heard," but
they hear not.}
422. Verily, the worst of living creatures with Allah are the
deaf and the dumb (the disbelievers), who understand not.}
423. Had Allah known of any good in them, He would indeed
have made them listen; and even if He had made them listen,
they would but have turned away with aversion.}
The Command to obey Allah and His Messenger ^
Allah commands His believing servants to obey Him and His
Messenger 3 g and warns them against defying him and
284
Tafsir lbtt Katlur
imitating the disbelievers who reject him. Allah said,
iand turn not away from him...}, neither refrain from obeying
him or following his commands nor indulge in what he forbade,
iwhile you are hearing.} after you gained knowledge of his
Message,
iAnd be not like those who say: 'We have heard," but tlwy
hear not.}
Ibn Ishaq said that this Ayah refers to the hypocrites, who
pretend to hear and obey, while in fact they do neither. 111
Allah declares that these are the most wicked creatures among
the Children of Adam,
iVerily, the worst of living creatures with Allah are the deaf}
who do not hear the truth.
iand the dumb} who cannot comprehend it,
iioho understand not.} These indeed are the most wicked
creatures, for eveiy creature except them abide by the way that
Allah created in them. These people were created to worship
Allah, but instead disbelieved. This is why Allah equated them
to animals, when He said,
i'faj ■j ££ ij>£=> jd\
iAnd the example of those who disbelieve is as that of him wlto
shouts to those that hear nothing but calls and cries.} [2:171],
and,
£ 4$ fa ? £ git
m
At-Tabari 1 3 :458 .
285
Surah 8. Al-Anfdl (23 - 24) (Part-9)
ijhey are like cattle, nay even more astray ; those! They are the
heedless ones.} [7:179]
It was also said that the Ayah (8:22) refers to some of the
pagans of Quraysh from the tribe of Bani ‘Abd Ad-Dar,
according to Ibn ‘Abbas, Mujahid and Ibn Jarir. 1 11 Muhammad
bin Ishaq said that this Ayah refers to hypocrites, as we
stated. There is no contradiction here, because both
disbelievers and hypocrites are devoid of sound
comprehension, in addition to having lost the intention to do
good. Allah states here that such are those who neither have
sound understanding nor good intentions, even if they have
some type of reason,
l iil' p 'jj}
4 Had Allah known of any good in them, He would indeed have
made them listen.}
He would have helped them understand. However, this did
not happen because there is no goodness in such people, for
Allah knows that,
ieven if He had made them listen...} and allowed them to
understand,
ithey would but have turned...}, intentionally and out of
stubbornness, even after they comprehend,
&
iwith aversion.}, to the truth.
& $ & k q 4 \p: l&>
& •*£ P'
424. O you who believe! Answer Allah and (His) Messenger
wheti he (the Messenger) calls you to that which will give you
life, and know that Allah comes between a person and his heart.
And verily to Him you shall (all) be gathered.}
(M
At-Tabari 13:460.
286
Tafsfr Ibn Kathir
The Command to answer and obey Allah and His
Messenger jg
Al-Bukhfiri said,
" ^Answer ), obey,
Q)
ithat which will give you life > that which will make your affairs
good.” Al-Bukhari went on to narrate that Abu Said bin Al-
Mu'alla said, “I was praying when the Prophet jgj passed by and
called me, but I did not answer him until I finished the prayer.
He said,
:iiJl Jju S'jZ fc jf kiUli U»
*What prevented you from answering me? Has not Allah said:
a lit k w
40 you who believe! Answer Allah and (His) Messenger when
he calls you to that which will give you life)?'
He then said:
^ Jt ;5>-'
“Z will teach you the greatest Surah in the Qur’an before I leave.*
When he was about to leave, I mentioned what he said to me.
He said.
iAll the praises and thanks are to Allah, the Lord of all that
exists...) [1:1-6].
tSurely, it is the seven oft-repeated verses.*"^ Muhammad bin
Ishaq narrated that Muhammad bin Jafar bin Az-Zubayr said
that “Urwah bin Az-Zubayr explained this Ayah,
Q lit &% £ ip: <4\ vk)
1,1 Fath Al-B&ri 8:158.
287
Surah 8. Al-Anfdl (24) (Part-9)
40 you who believe! Answer Allah and (His) Messenger when
he calls you to that which will give you life, ^
“Answer when called to war (Jihad) with which Allah gives you
might after meekness, and strength after weakness, and
shields you from the enemy who oppressed you.” [1 *
Allah comes in between a Person and His Heart
Allah said,
4.*£ ^ & at & £Utj»
iand know that Allah comes in between a person and his
hearty
Ibn ‘Abbas commented, “Allah prevents the believer from
disbelief and the disbeliever from faith.” ,2) Al-Hakim recorded
this in his Mustadrak and said, “It is Sahih and they did not
record it.” .* 3 ' Similar was said by Mujahid, Said, ‘Ikrimah,
Ad-Dahhak, Abu Salih ‘Atiyyah, Muqatil bin Hayyan and As-
Suddi. [41 In another report from Mujahid, he commented;
^
4 ... comes in between a person and his heart. $
“Leaves him without comprehension,” As-Suddi said, “Prevents
one self from his own heart, so he will neither believe nor
disbelieve except by His leave.” There are several Hadiths that
conform with the meaning of this Ayah. For instance, Imam
Ahmad recorded that Anas bin Malik said, “The Prophet jg
used to often say these words,
® ilho c. j s^JLaa U®
«0 You Who changes the hearts, make my heart firm on Your
religion .»
We said, ‘O Allah’s Messenger! We believed in you and in what
you brought us. Are you afraid for us?’ He said,
Irt Jr*rM Irk l f-"*
Sirah Ibn Hisham 2 :324 .
121 At-Tabari 13:468.
131 Al-yakim 2 :328.
141 At-Tabari 13:470-471.
289
Surah 8. Al-Anfdl (25) ( Part-9 )
Therefore, such Fitnah will not be restricted to the sinners and
evildoers. Rather, it will reach the others if the sins are not
stopped and prevented. Imam Ahmad recorded that Mutarrif
said, “We asked Az-Zubayr, ‘O Abu ‘Abdullah! What brought
you here (for the battle of Al-Jamal)? You abandoned the
Khallfah who was assassinated (‘Uthman, may Allah be
pleased with him) and then came asking for revenge for his
blood?’ He said, *We recited at the time of the Messenger of
Allah jg, and Abu Bakr, TJmar and TJthman,
iAnd fear the Fittiah ( affliction and trial) which affects not in
particular (only) those of you who do wrong,}
We did not think that this Ayah was about us too, until it
reached us as it did.’”' 11 ‘Ali bin Abi Talhah reported that Ibn
‘Abbas said that the Ayah,
i\&L ffc* uM Y
iAnd fear the Fitnah ( affliction and trial) which affects not in
particular (only) tlwse of you who do wrong,}
refers to the Companions of the Prophet in particular. 121 In
another narration from Ibn ‘Abbas, he said, “Allah commanded
the believers to stop evil from flourishing among them, so that
Allah does not encompass them all in the torment (Fitnah).” 131
This, indeed, is a very good explanation, prompting Mujahid to
comment about Allah’s statement,
// >-/ .V / .if {/ > _ • //■ » *
iAnd fear the Fitnah (affliction and trial) which affects not in
particular (only) those of you who do wrong,}
“Is for you too!” 141 Several said similarly, such as Ad-
Dahhak and Yazld bin Abi Habib and several others. Ibn
Mas*ud said, “There is none among you but there is something
that represents a Fitnah for him, for Allah said,
111 Ahmad 1 :165.
121 At-Tabari 13:474.
131 At-Tabari 13:474.
141 At-Tabari 13:475.
290
Tafoir Ibn Katlur
iYour wealth and your children are only a trial (Fitnah).. .$>
( 64 : 15 ).
Therefore, when you seek refuge, seek it with Allah from the
Fitnah that causes misguidance.” Ibn Jarir collected this
Hadith. [l] The view that the warning in this Ayah addresses
the Companions and all others is true, even though the
speech in the Ayah was directed at the Companions. There are
Hadiths that warn against Fitnah in general, thus providing
the correctness of this explanation. Similarly there will be a
separate book in which this subject will be discussed, Allah
willing, as also is the case with the Imams, there being a
number of writings about this. Of the most precise things that
have been mentioned under this topic, is what was recorded
by Imam Ahmad from Hudhayfah bin Al-Yaman that the
Messenger of Allah said,
r OSJU jJ tX
«By He in Whose Hand is my soul! You will enjoin
righteousness and forbid evil, or Allah will send a punishment
upon you from Him; you will supplicate then to Him, but He
will not answer your supplication.^
Imam Ahmad recorded that Abu Ar-Riqad said, “I heard
Hudhayfah saying, ‘A person used to utter one word during
the time of the Messenger of Allah jg and become a hypocrite
on account of it. I now hear such words from one of you four
times in the same sitting. Surely, you will enjoin good, forbid
evil and encourage each other to do good or Allah will surround
you all with torment, or make the wicked among you become
your leaders. The righteous among you will then supplicate, but
their supplication will not be accepted.’” I 3 *
Imam Ahmad recorded that An-Nu‘man bin Bashir said that
the Prophet ^ gave a speech in which he said, while pointing
to his ears with two of his fingers,
111 At-Tabari 13:475.
121 Ahmad 5:388.
131 Ahmad 5:390.
Surah 8. Al-Anfdl (25) (Part-9)
291
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‘The parable of the person abiding by Allah’s order and
restrictions in comparison to those who violate them, or sit idle
while they are being violated, is that of those who drew lots far
their seats in a boat. Some of them got seats in the lower part,
which is the most rough and worst part, and the others in the
upper. When the farmer needed water, they had to go up to
bring water and that troubled the others, so they said, 'Let us
make a hole in our share of the ship and get water, saving those
who are above us from troubling them, so, if the people in the
upper part let the others do what they suggested, all the people
of the ship would be destroyed, but if they prevented them, both
parties would be safe.^ 1] * 111
This was recorded by Al-Bukhari, but not Muslim, in the
Book of Partnerships and the Book of Witnesses.* 2 ' It was also
recorded by At-Tirmidhi through a different route of
narration.' 3 '
Imam Ahmad recorded that Umm Salamah, the Prophet’s
wife, said, “I heard the Messenger of Allah saying,
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«// sins become apparent in my Ummah, Allah will surround
them with punishment from Him.*
I said, ‘O Allah’s Messenger! Will they have righteous people
among them then?’ He said,
•Jj*
“Yes.n I asked, What will happen to them?’ He said,
111 Ahmad 4:269.
121 Fath Al-Bari 5 : 1 57 and 345 .
' 3 * Tuhfat Al-Ahwadhi 6 :394 .
292
Tafsfr Ibn Kathir
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*They a)/// be striken as the
people, but they loill end
up with Allah's forgiveness
and pleasure .s” 111
Imam Ahmad
recorded that Jarir
said that the
Messenger of Allah ^
said,
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a Every people among
whom sins are being
committed, while they
are mightier and more
numerous than those
xoho do wrong, yet they did nothing to stop them, then Allah will
surround them all with punishment M 21
Ibn Majah collected this HadithP '
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<26. And remember when you were few and were reckoned
weak in the land, and were afraid that men might kidnap you,
but He provided a safe place for you, strengthened you with His
help, and provided you with good things (for livelihood) so that
*** Ahmad 6 :304 .
121 Ahmad 4 :364 .
131 Ibn Majah 2:1329 and Ahmad 4 :366.
Surah 8. Al-Anfal (26) ( Part-9 )
you might be grateful. $
293
Reminding Muslims of Their previous State of Weakness
and Subjugation which changed into Might and Triumph
Allah, the Exalted, reminds His believing servants of His
blessings and favors on them. They were few and He made
them many, weak and fearful and He provided them with
strength and victory. They were meek and poor, and He
granted them sustenance and livelihood. He ordered them to
be grateful to Him, and they obeyed Him and implemented
what He commanded.
When the believers were still in Makkah they were few,
practicing their religion in secret, oppressed, fearing that
pagans, fire worshippers or Romans might kidnap them from
the various parts of Allah’s earth, for they were all enemies of
the Muslims, especially since Muslims were few and weak.
Later on, Allah permitted the believers to migrate to Al-
Madlnah, where He allowed them to settle in a safe resort.
Allah made the people of Al-Madlnah their allies, giving them
refuge and support during Badr and other battles. They helped
the Migrants with their wealth and gave up their lives in
obedience of Allah and His Messenger Qatadah bin Di'amah
As-Sadusi commented,
/ A •• . \
iAnd remember when you were few and were reckoned weak in
the land,}
“Arabs were the weakest of the weak, had the toughest life,
the emptiest stomachs, the barest skin and the most obvious
misguidance. Those who lived among them lived in misery;
those who died went to the Fire. They were being eaten up,
but unable to eat up others! By Allah! We do not know of a
people on the face of the earth at that time who had a worse
life than them. When Allah brought Islam, He made it
dominant on the earth, thus bringing provisions and
leadership for them over the necks of people. It is through
Islam that Allah granted all what you see, so thank Him for
His favors, for your Lord is One Who bestows favors and likes
praise. Verily, those who thank Allah enjoy even more bounties
2 94
Tafsir Ibn Kathir
from Him.” 11 '
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427. O you who believe! Betray not Allah and His Messenger,
nor betray knowingly your Amanat (things entrusted to you)}.
428. And know that your possessions and your children are but
a trial and that surely, with Allah is a mighty reward .}
Reason behind revealing This Ayah, and the prohibition
of Betrayal
The Two Sahihs mention the story of Hatib bin Abi Balta'ah.
In the year of the victory of Makkah he wrote to the Quraysh
alerting them that the Messenger of Allah ig intended to march
towards them. Allah informed His Messenger of this, and he
sent a Companion to retrieve the letter that Hatib sent, and
then he summoned him. He admitted to what he did. TJmar bin
Al-Khattab stood up and said, “O Allah’s Messenger! Should I
cut off his head, for he has betrayed Allah, His Messenger and
the believers?” The Prophet jg said,
U 1 : dlSi jjj JaI L _^ip <2)1 iliajJu U j 1 1 j-b ji <o[i
• l^J Jjyii. jii ijLf
« Leave him! He participated in Badr. How do you know that
Allah has not looked at those who participated in Badr and said,
Do whatever you want, for I have forgiven you.n
However, it appears that this Ayah is more general, even if it
was revealed about a specific incident. * 2 * Such rulings are
dealt with by their indications, not the specific reasons behind
revealing them, according to the majority of scholars.
Betrayal includes both minor and major sins, as well those
that affect others. ‘Ali bin Abi Talhah said that Ibn ‘Abbas
commented on the Ayah,
111 At-Tabari 13:478.
He is saying this here because he mentioned two unauthentic stories in
that regard . Additionally , in the case of Hatib , the Ayah revealed was Al-
Mumtahinah 60 : 1 as recorded by Al-Hakim and others .
Surah 8. Al-AnM (27 - 28) ( Part-9 )
295
inor betray your Amdnat}
“The Amanah refers to the actions that Allah has entrusted
the servants with, such as and including what He ordained.
Therefore, Allah says here,
4nor betray...}, ‘do not abandon the obligations.’”' 11 ‘Abdur-
Rahman bin Zayd commented, “Allah forbade you from
betraying Him and His Messenger, as hypocrites do.” 12 ’
Allah said,
T3
((And know that your possessions and your children are but a
trial.}
from Him to you. He grants these to you so that He knows
which of you will be grateful and obedient to Him, or become
busy with and dedicated to them instead of Him. Allah said in
another Ayah,
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((Your wealth and your children are only a trial, whereas Allah!
With Him is a great reward.} [64:15],
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4And We shall make a trial of you with evil and with good.}
[21:35],
40 you who believe! Let not your properties or your children
divert you from the remembrance of Allah . And whosoever does
that, then they are the losers. ^[63:9], and,
111 At-Tabari 13:485.
121 At-Tabari 13:483.
296
Tafsir Ibn Katlnr
40 you who believe! Verily, among your wives and your
children there are enemies for you (who may stop you from the
obedience of Allah); therefore beware of them!} [64:14] Allah
said next,
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4And that surely with Allah is a mighty reward .}
Therefore, Allah’s reward, favor and Paradise are better for you
than wealth and children. Certainly, among the wealth and
children there might be enemies for you and much of them
avail nothing. With Allah alone is the decision and sovereignty
in this life and the Hereafter, and He gives tremendous
rewards on the Day of Resurrection. In the Sahih, there is a
Hadith in which the Messenger of Allah jg said,
J&' o' 61 S jaj
i jj jlio
«There are three qualities for which whomever has them, he will
have tasted the sweetness of faith. (They are:) whoever Allah
and His Messenger are dearer to him than anyone else, whoever
loves a person for Allah's sake alone, and whoever prefers to be
thrown in fire rather than revert to disbelief, after Alldlt has
saved him from it. s' 1 '
Therefore, loving the Messenger of Allah jg comes before
loving children, wealth and oneself. In the Sahth, it is confirmed
that he jg said,
dUj ja Oj y !;Juj
«By He in Whose Hand is my soul! None of you will have faith
unless I become dearer to him than himself, his family, his
wealth and all people
jin> Sfr-.
*** Muslim 1 :66.
121 Fath Al-Bdri 1 :75.
Surah 8. Al-Anfdl (29) ( Part-9 )
297
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^29. O i/ow who believe! If you obey and fear Allah, He will
grant you Furqan, and will expiate for you your sins, and
forgive you; and Allah is the Owner of the great bounty.}
Ibn ‘Abbas, As-Suddi, Mujahid, ‘Ikrimah, Ad-Dahhdk,
Qatadah, Muqatil bin Hayyan and several others said that,
4fc>
^Furqan}, means, ‘a way out’; Mujahid added, “In this life and
the Hereafter.” 111 In another narration, Ibn ‘Abbas is reported
to have said, ‘Furqan’ means ‘salvation’ or - according to
another narration - ‘aid’. Muhammad bin Ishaq said that
‘Furqan’ means ‘criterion between truth and falsehood’. This
last explanation from Ibn Ishaq is more general than the rest
that we mentioned, and it also includes the other meanings.
Certainly, those who have Taqwa of Allah by obeying what He
ordained and abstaining from what he forbade, will be guided
to differentiate between the truth and the falsehood. This will
be a triumph, safety and a way out for them from the affairs of
this life, all the while acquiring happiness in the Hereafter.
They will also gain forgiveness, thus having their sins erased,
and pardon, thus having their sins covered from other people,
as well as, being directed to a way to gain Allah’s tremendous
rewards,
\jj> S^r-J Jt j^bi 'Ay'J. jjjji 1^4^
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iO you who believe! Have Taqwa of Allah, and believe in His
Messenger, He will give you a double portion of His mercy,
and He will give you a light by which you shall walk (straight) .
And He will forgive you. And Allah is Oft-Forgiving, Most
Merciful .} [57:28] .
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430. And (remember) when the disbelievers plotted against you
IM
At-Jabari 13:489-490.
298
Tafsir Ibn Kathir
to imprison you, or to kill you, or to expel you (from your
home, Makkah); they were plotting and Allah too was plotting;
and Allah is the best of plotters.}
The Makkans plot to kill the Prophet imprison
or expel Him from Makkah
Ibn ‘Abbas, Mujahid and Qatadah said,
iLiyuthbituka} means “to imprison you .” 111 As-Suddi said,
“ Ithbat is to confine or to shackle .” 121
Imam Muhammad bin Ishaq bin Yasar, the author of Al-
Maghazi, reported from ‘Abdullah bin Abi Najlh, from Mujahid,
from Ibn ‘Abbas, “Some of the chiefs of the various tribes of
Quraysh gathered in Dar An-Nadwah (their conference area)
and Iblls (Shaytan) met them in the shape of an eminent old
man. When they saw him, they asked, ‘Who are you?’ He said,
‘An old man from Najd. I heard that you are having a meeting,
and I wished to attend your meeting. You will benefit from my
opinion and advice.’ They said, ‘Agreed, come in.’ He entered
with them. Iblls said, “You have to think about this man
(Muhammad)! By Allah, he will soon overwhelm you with his
matter (religion).’ One of them said, Imprison him, restrained
in chains, until he dies just like the poets before him all died,
such as Zuhayr and An-Nabighah! Verily, he is a poet like
they were.’ The old man from Najd, the enemy of Allah,
commented, “By Allah! This is not a good idea. His Lord will
release him from his prison to his companions, who will
liberate him from your hands. They will protect him from you
and they might expel you from your land.’ They said. This old
man said the truth. Therefore, seek an opinion other them this
one.’
Another one of them said, ‘Expel him from your land, so that
you are free from his trouble! If he leaves your land, you will
not be bothered by what he does or where he goes, as long as
he is not among you to bring you troubles, he will be with
someone else.’ The old man from Najd replied, *By Allah! This
111 At-Tabari 13:492.
(2) At-Tabari 13:491.
299
Surah 8 . Al-Anfal (30) (Part-9)
is not a good opinion. Have you forgotten his sweet talk and
eloquency, as well as, how his speech captures the hearts? By
Allah! This way, he will collect even more followers among
Arabs, who will gather against you and attack you in your
own land, expel you and kill your chiefs.’ They said, ‘He has
said the truth, by Allah! Therefore, seek an opinion other than
this one.’
Abu Jahl, may Allah curse him, spoke next, *By Allah! I have an
idea that no one else has suggested yet, and I see no better
opinion for you. Choose a strong, socially elevated young man
from each tribe, and give each one of them a sharp sword. Then
they would all strike Muhammad at the same time with their
swords and kill him. Hence, his blood would be shed by all tribes.
This way, his tribe, Banu Hashim, would realize that they cannot
wage war against all of the Quraysh tribes and would be forced to
agree to accept the blood money; we would have brought comfort
to ourselves and stopped him from bothering us.’
The old man from Najd commented, *By Allah! This man has
expressed the best opinion, and I do not support any other
opinion.’ They quickly ended their meeting and started
preparing for the implementation of this plan.
Jibril came to the Prophet jg and commanded him not to
sleep in his bed that night and conveyed to him the news of
their plot. The Messenger of Allah sgg did not sleep in his house
that night, and Allah gave him permission to migrate. After the
Messenger migrated to Al-Madinah, Allah revealed to him
Surat Al-Anfal reminding him of His favors and the bounties He
gave him,
£ % & i m } \& U$ 4 Pi T >&
iAnd (remember) when the disbelievers plotted against you to
imprison you, or to kill you, or to expel you (from Makkah);
they were plotting and Allah too was plotting ; and Allah is the
best of plotters. >
Allah replied to the pagans’ statement that they should
await the death of the Prophet 3$i, just as the poets before him
perished, as they claimed,
300
Tafafr Ibn Kathfr
tl Ji- O;
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iOr do they say: "He is a poet! We axvait far him some
calamity by time!"} [52:30] |1!
As-Suddi narrated a similar story.
Muhammad bin Ishaq reported from Muhammad bin Ja'far
bin Az-Zubayr, from ‘Urwah bin Az-Zubayr who commented on
Allah’s statement,
jy. «jJj iii 'faSj 'ojfazfayp
i...they were plotting and Allah too tuas plotting, and Allah is
the best of plotters.}
“I (Allah) plotted against them with My sure planning, and I
saved you (O Muhammad) from them .” 121
U^« ^4 ijji ji* Uiil ILls y L. L iC jj ijHi j-i fyy}
U o*j' y> 4 J-iii 'jJLj i|j Kjffai
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431. Aw/ when Our Aydt are recited to them, they say: "We
have heard (the Qur’an); if we wish we can say the like of this.
This is nothing but the tales of the ancients.”}
432. And (remember) when they said: "O Allah! If this (the
Qur’an) is indeed the truth (revealed) from You, then rain
down stones on us from the sk\/ or bring on us a painful
torment.”}
433 . And Allah would not punish them ivhile you (Muhammad
5fe) are among them, nor will He punish them while they seek
(Allah’s) forgiveness.}
The Quraysh claimed They can produce Something
similar to the Qur’an
Allah describes the disbelief, transgression, rebellion, as well
as misguided statements that the pagans of Quraysh used to
111 Sirah Ibn Hisham 1 :480-482. This story as narrated here is not
authentic .
121 Sirah Ibn Hisham 2 :325 .
Surah 8. Al-Anfdl (31 - 33) (Part-9) 301
utter when they heard Allah’s Ayat being recited to them,
4 'xi Ji* ijiy
4 “We have heard (the Qur'an); if we wish we can say the like
of this."}
They boasted with their words, but not with their actions.
They were challenged several times to bring even one chapter
like the Qur’an, and they had no way to meet this challenge.
They only boasted in order to deceive themselves and those
who followed their falsehood. It was said that An-Nadr bin Al-
Harith, may Allah curse him, was the one who said this,
according to Sa’Id bin Jubayr, As-Suddi, Ibn Jurayj and
others. An-Nadr visited Persia and learned the stories of some
Persian kings, such as Rustum and Isphandiyar. When he
went back to Makkah, He found that the Prophet was sent
from Allah and reciting the Qur’an to the people. Whenever the
Prophet would leave an audience in which An-Nadr was
sitting, An-Nadr began narrating to them the stories that he
learned in Persia, proclaiming afterwards, “Who, by Allah, has
better tales to narrate, I or Muhammad?” When Allah allowed
the Muslims to capture An-Nadr in Badr, the Messenger of
Allah j&s commanded that his head be cut off before him, and
that was done, all thanks are due to Allah. The meaning of,
4 ... tales of the ancients meaning that the Prophet jg has
plagiarized and learned books of ancient people,- and this is
what he narrated to people, as they claimed. This is the pure
falsehood that Allah mentioned in another Ayah,
4 And they say: "Tales of the ancients, which he has written
down :, and they are dictated to him morning and afternoon."
Say: "It (this Qur'an) has been sent down by Him (Allah) Who
knoivs the secret of the heavens and the earth. Truly, He is Oft-
Forgiving, Most Merciful."} [25:5-6]
for those who repent and return to Him, He accepts
repentance from them and forgives them.
302
Tafsir Ibn Kathir
The Idolaters ask for Allah’s Judgment and Torment!
Allah said,
Si iljifr ly, iij' y, ill ijilt yij
is# ji
iAnd (remember) when they said: ”0 Allah! If this (the
Qur'an) is indeed the truth (revealed) from You, then rain
down stones on us from the sky or bring on us a painful
torment.”}
This is indicative of the pagans’ enormous ignorance, denial,
stubbornness and transgression. They should have said, “O
Allah! If this is the truth from You, then guide us to it and
help us follow it.” However, they brought Allah’s judgment on
themselves and asked for His punishment. Allah said in other
Ayat,
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they ask you to hasten on the torment (for them), and
had it not been for a term appointed, the torment would
certainly have come to them. And surely, it will come upon
them suddenly while they perceive not!} [29:53],
-tf. 35 ^4 u J-f Gy ijjO>
A'They say: “Our Lord! Hasten to us Qittand (our record of
good and bad deeds so that we may see it) before the Day of
Reckoning!"} [38:16], and,
f
4A questioner asked concerning a torment about to befall. Upon
the disbelievers, which none can avert. From Allah, the Lord of
the ways of ascent.} [70:1-3]
The ignorant ones in ancient times said similar things. The
people of Shu’ayb said to him,
Si ££ G S Si&}
4“So cause a piece of the heaven to fall on us, if you are of the
trulhful!"}[26:187]
while the pagans of Quraysh said.
303
Surah 8. Al-Anfal (31 - 33) ( Part-9 )
<g\ l £2)1 ^ &
U. ft-
<$"0 A//fl/t/ // f/j/s (the Qur'an ) is indeed the truth (revealed)
from You, then rain down stones on us from the sky or bring
on us a painful torment.
Shu*bah said from ‘Abdul- Hamid that Anas bin Malik said
that it was Abu Jahl bin Hish&m who uttered this statement.
Oil } .122)1
i"0 Allah! If this (the Qur'an) is indeed the truth (revealed)
from You, then rain down stones on us from the sky or bring
on us a painful torment." >
So Allah revealed this Ayah,
$And Allah would not punish them while you are among them,
nor will He punish them while they seek (Allah's) forgiveness
Al-Bukhari recorded it.* 1 *
The Presence of the Prophet jg, and the Idolators’
asking For forgiveness, were the Shelters against
receiving Allah’s immediate Torment
Allah said,
ii' Uj jrfj c4j i^' 'C.fty
iAnd Allah would not punish them while you are among them,
nor will He punish them while they seek (Allah's) forgiveness.^
Ibn Abi Hatim recorded that Ibn ‘Abbas said, “Pagans used
to go around the House in fawaf and proclaim, *We rush to
Your obedience, O Allah, there is no partner with You,’ and
the Prophet jg would tell them,
*jj tJi»
« Enough , enough J But they would go on, We rush to Your
111 FathAl-Bdri 8: 160.
304
Tafsir Ibti Kathtr
obedience, O Allah, there is no partner with You except a
partner who is with You, You own Him but he does not own!
They also used to say, ‘O Allah, Your forgiveness, Your
forgiveness.’ Allah revealed this verse;
fit
4Atid Allah would not punish them while you are among
them...y”
Ibn ‘Abbas commented, “They had two safety shelters: the
Prophet jg, and their seeking forgiveness (from Allah). The
Prophet 2g went away, and only seeking forgiveness
remained.” 111 At-Tirmidhi recorded that Abu Musa said that the
Messenger of Allah jg said,
•jH gd & fit J jit.
Allah sent down to me two safe shelters for the benefit of my
Urnmafa
u; ^ fit
4And Allah would not punish them while you are among them,
nor will He punish than while they seek (Allah's) forgiveness >
ajiQJl jliLiYt xLs'j bp
uWlien I die, I will leave the seeking of forgiveness with than,
until the Day of Resurrection J 121
What testifies to this Hadlth, is the Hadith that Ahmad
recorded in his Musnad and Al-Hakim in his Mustadrak, that
Abu SaTd narrated that the Messenger of Allah jg said,
c#? C-alS U IlStlp £3?^ y ■‘r'j li ^i} ZJ :Jb jUalljl jj»
iShaytdn said, 'By Your might, O Lord! I will go on luring
Your servants as long as their souls are still in their bodies.'
The Lord said, 'By My might and majesty! I will keep forgiving
them, as long as they keep invoking Me for forgiveness . '» 131
111 At-Tabari 13:511.
121 Tuhfat Al-Ahwadhi 8 :472
131 Ahmad 3 :29 .
305
Surah 8. Al-Anfdl (34 - 35) ( Part-9 )
Al-Hakim, “Its
chain is Sahih and
they did not record
it.” 111
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l*J>j (*r4" *> j-v W f
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<( 34 . And why should
not Allah punish them
while they hinder (men)
from Al-Masjid Al-Har-
am, and they are not its
guardians? None can be
its guardians except
those who have Taqwa,
but most of them know
435. Their Saldh at the House was nothing but Mukd' and Tasdiyah.
Therefore taste the punishment because you used to disbelieve. $
The Idolaters deserved Allah’s Torment alter Their
Atrocities
Allah states that the idolaters deserved the torment, but He
did not torment them in honor of the Prophet residing
among them. After Allah allowed the Prophet s£, to migrate
away from them, He sent His torment upon them on the day of
Badr. During that battle, the chief pagans were killed, or
captured. Allah also directed them to seek forgiveness for the
m
Al-Hakim 4 :261 .
306
Tafsir Ibn Kathfr
sins, Shirk and wickedness they indulged in. If it was not for
the fact that there were some weak Muslims living among the
Makkan pagans, those Muslims who invoked Allah for His
forgiveness, Allah would have sent down to them the torment
that could never be averted. Allah did not do that on account of
the weak, ill-treated, and oppressed believers living among
them, as He reiterated about the day at Al-Hudaybiyyah,
iJWy Vj j y. * i O* pfeyi-y yj l ^1}
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iThey are the ones who disbelieved and hindered you from Al-
Masjid Al-Hardm (at Makkah) and detained the sacrificial
animals from reaching their place of sacrifice. Had there not
been believing men and believing women whom you did not
know, that you may kill them and on whose account a sin
would have been committed by you without (your) knowledge,
that Allah might bring into His mercy whom He wills if they
(the believers and the disbelievers) had been apart, We verily,
would have punished those of them who disbelieved with painful
torment.} [48:25]
Allah said here,
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iAnd why should not Allah punish them while they hinder
(men) from Al-Masjid Al-Hardm, and they are not its
guardians? Hone can be its guardians except those who have
Taqwd, but most of them know not.}
Allah asks, “why would not He torment them while they are
stopping Muslims from going to Al-Masjid Al-Hardm, thus
hindering the believers, its own people, from praying and
performing Tawaf in it?’ Allah said,
si tjfc, cj}
iAnd they are not its guardians? None can be its guardians
except those who have Taqwd,}
meaning, the Prophet jgg and his Companions are the true
307
Surah 8. Al-Anfal (34 - 35) (Part-9)
dwellers (or worthy maintainers) of Al-Masjid Al-Haram, not the
pagans. Allah said in other Ayah,
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is nof for the polytheists, to maintain the Masjids of Allah,
while they witness disbelief against themselves. The works of
such are in vain and in the Fire shall they abide. The Masjids
of Allah shall be maintained only by those who believe in Allah
and the Last Day; perform the Saldh, and give the Zakah and
fear none but Allah. It is they who are on true guidance
[9:17-18], and,
4^1 iig *ii *4^ jrpjj ‘ft f >4=»j o 6.
<B»f a greater (transgression) with Allah is to prevent mankind
from following the way of Allah, to disbelieve in Him, to
prevent access to Al-Masjid Al-Haram (at Makkah), and to
drive out its inhabitants, $ [2:217].
‘Urwah, As-Suddi and Muhammad bin Ishaq said that
Allah’s statement,
45,53! -Ji 4SuJ ii>
iNone can be its guardians except those who have Taqwd,$
refers to Muhammad and his Companions, may Allah be
pleased with them all. Mujahid explained that this Ayah is
about the Mujahidin [in Allah’s cause], whomever and wherever
they may be.
Allah then mentioned the practice of the pagans next to Al-
Masjid Al-Haram and the respect they observed in its vicinity,
ih+Zj jLs ’ftkz at IS#
iTheir Saldh (prayer) at the House was nothing but Mukd' and
Tasdiyah.}
‘Abdullah bin Umar, Ibn ‘Abbas, Mujahid, ‘Ikrimah, Said bin
Jubayr, Abu Raja’ Al-Utardi, Muhammad bin Ka*b Al-Qurazi,
SQp Tafsir Ibn Katlur
Hujr bin ‘Anbas, Nubayt bin Sharit, Qatadah and ‘Abdur-
Rahman bin Zayd bin Aslam said that this part of the Ayah
refers to whistling.' 1 ' Mujahid added that the pagans used to
place their fingers in their mouth (while whistling ).' 21 Said bin
Jubayr said that Ibn ‘Abbas commented on Allah’s statement,
AThcir Salat at the House was nothing but Muka and
Tasdiyah
“The Quraysh used to perform Tawaf (encircling the Ka“bah)
while naked, whistling and clapping their hands, for Muka’
means ‘whistling’, while, Tasdiyah means ‘clapping the
hands.’” This meaning was also reported from Ibn ‘Abbas, by
‘Ali bin Abi Talhah and Al-‘Awfi. Similar was recorded from Ibn
‘Umar, Mujahid, Muhammad bin Ka'b, Abu Salamah bin
‘Abdur-Rahman, Ad-Dahhak, Qatadah, ‘Atiyyah Al-‘Awfi, Hujr
bin ‘Anbas and Ibn Abza. Ibn Jarir recorded that Ibn ‘Umar
explained the Ayah,
i\ J==*i jL ^ ^ l
iTheir Salat at the House ions nothing but Muka' and
Tasdiyah . }
“ Muka ’ means \vhistling’, while, ‘Tasdiyah’ means ‘clapping the
hands.’” Said bin Jubayr and ‘Abdur-Rahman bin Zayd said
that, =
iand Tasdiyah}, means, they hindered from the path of Allah,
the Exalted and Most Honored.' 3 ' Allah said,
ATherefore taste the punishment because you used to disbelieve .}
This refers to the death and capture that they suffered
during the battle of Badr, according to Ad-Dahhak, Ibn Jurayj
and Muhammad bin Ishaq.' 4 '
At-Tabari 13:522, 526.
121 At-Tabari 13:525.
|3) At-Tabari 13:527.
,4 ' At-Tabari 13:528.
Surah 8. Al-Anfdl (36 - 37) (Part-9,
309
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436. Verily, those who disbelieve spend their wealth to hinder
(men) from the path of Allah, and so will they continue to
spend it; but in the end it will become an anguish for them.
Then they will be overcome. And those who disbelieve will be
gathered unto Hell.$
437. In order that Allah may distinguish the wicked from the
good, and put the wicked one over another, heap them together
and cast them into Hell. Those! it is they who are the losers
The Disbelievers spend Their Wealth to hinder Others
from Allah’s Path, but this will only cause Them Grief
Muhammad bin Ishaq narrated that Az-Zuhri, Muhammad
bin Yahya bin Hibban, ‘Asim bin ‘Umar bin Qatadah, and Al-
Husayn bin ‘Abdur-Rahman bin ‘Amr bin Said bin Mu‘adh
said, “The Quraysh suffered defeat at Badr and their forces
went back to Makkah, while Abu Sufyan went back with the
caravan intact. This is when ‘Abdullah bin Abi Rabl'ah,
Ikninah bin Abi Jahl, Safwan bin Umayyah and other men
from Quraysh who lost their fathers, sons or brothers in Badr,
went to Abu Sufyan bin Harb. They said to him, and to those
among the Quraysh who had wealth in that caravan, ‘O people
of Quraysh! Muhammad has grieved you and killed the chiefs
among you. Therefore, help us with this wealth so that we can
fight him, it may be that we will avenge our losses.’ They
agreed.” Muhammad bin Ishaq said, “This Ayah was revealed
about them, according to Ibn ‘Abbas,
iVerily, those who disbelieve spend their wealth .. > until,
ithey who are the losers.y ’*** Mujahid, Said bin Jubayr, Al-
m At-Tabari 13:532.
310
Tafsir Ibti Kathir
Hakam bin TJyaynah, Qatadah, As-Suddi and Ibn Abza said
that this Ayah was revealed about Abu Sufyan and his
spending money in Uhud to fight the Messenger of Allah jg. 111
Ad-Dahhak said that this Ayah was revealed about the
idolaters of BadrJ 2 ' In any case, the Ayah is general, even
though there was a specific incident that accompanied its
revelation. Allah states here that the disbelievers spend their
wealth to hinder from the path of truth. However, by doing
that, their money will be spent and then will become a source
of grief and anguish for them, availing them nothing in the
least. They seek to extinguish the Light of Allah and make their
word higher than the word of truth. However, Allah will
complete His Light, even though the disbelievers hate it. He will
give aid to His religion, make His Word dominant, and His
religion will prevail above all religions. This is the disgrace that
the disbelievers will taste in this life; and in the Hereafter, they
will taste the torment of the Fire. Whoever among them lives
long, will witness with his eyes and hear with his ears what
causes grief to him. Those among them who sire killed or die
will be returned to eternal disgrace and the everlasting
punishment. This is why Allah said.
It
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iAtid so will they continue to spend it; but in the end it will
become an anguish for them. Then they will be overcome. And
those who disbelieve will be gathered unto Hell.}
Allah said,
crt ■* *iif
iln order that Allah may distinguish the wicked from the
good.},
meaning recognize the difference between the people of
happiness and the people of misery, according to Ibn ‘Abbas,
as ‘Ali bin Abi T a lhah reported from him. I 3 ' Allah
111 At-Tabari 13:530-531.
121 At-Tabari 13:533.
• 3| At-Tabari 13:534.
322
Surah 8. Al-Anfal (37 - 40) ( Part-9 )
distinguishes between those believers who obey Him and fight
His disbelieving enemies and those who disobey Him. Allah
said in another Ayah,
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iAlldh will not leave the believers in the state in which you are
now, until He distinguishes the wicked from the good. Nor will
Allah disclose to you the secrets of the Chayb (Unseen).}
[3:179], and,
!&S£ oj' & £ ti'j m ijS 11 3
iDo you think that you will enter Paradise before Allah (tests)
those of you who fought (in His cause) and (also) tests those
who are the patient?}[3:142].
Therefore, the Ayah (8:37) means, *We tried you with
combatant disbelievers whom We made able to spend money
in fighting you,’
iin order that Allah may distinguish the wicked from the good,
and put the wicked one over another, heap them together}
put in a pile on top of each other,
iand cast them into Hell. Those! It is they who are the losers .}
[8:37], in this life and the Hereafter.
>
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\j4zl ik ^==* Oj£==yj ilij v
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138. Say to those who have disbelieved, if they cease, their past
will be forgiven. But if they return (thereto), then the examples
of those (punished) before them have already preceded (as a
warning).}
139. And fight them until there is no more Fitnah, and the
313
Surah 8. Al-Anfdl (38 - 40) (Part-9)
AFut if they return ,} and remain on their ways,
4 then the examples of those (punished) before them have already
preceded. $ [8:38]
meaning, Our way with the nations of old is that when they
disbelieve and rebel, We send down to them immediate
torment and punishment.
The Order to fight to eradicate Shirk and Kufr
Allah said,
AAnd fight them until there is no more Fittiah, and the religion
will all be for Allah alone.}
Al-Bukhari recorded that a man came to Ibn Umar and said
to him, “O Abu ‘Abdur- Rahman! Why do you not implement
what Allah said in His Book,
AAnd if two parties (or groups) among the believers fall to
fighting... }[49:9].
What prevents you from fighting as Allah mentioned in His
Book?” Ibn Umar said, “O my nephew! I prefer that I be
reminded with this Ayah rather than fighting, for in the latter
case, I will be reminded by the Ayah in which Allah, the
Exalted and Most Honored, said,
jii' &
AAnd whoever kills a believer intentionally...} [4:93]”
The man said, “Allah, the Exalted, said,
i y
AAnd fight them until there is no more Fihiah...}.’’
Ibn Umar said, “We did that during the time of the Messenger
of Allah, when Islam was weak and the man would be tried in
religion, either tormented to death or being imprisoned. When
Islam became stronger and widespread, there was no more
Ftinah.” When the man realized that Ibn Umar would not
314
Tafsir Ibtt Kathir
agree to what he is saying, he asked him, “What do you say
about ‘Ali and Uthman?” Ibn ‘Umar replied, “What do I say
about ‘Ali and Uthman! As for Uthman, Allah has forgiven
him, but you hate that Allah forgives him. As for ‘Ali, he is the
cousin of the Messenger of Allah jg and his son-in-law,” 11 ' and
he pointed with his hand saying, “And this is his house over
there.” Said bin Jubayr said, “Ibn *Umar came to us and was
asked, “What do you say about fighting during Fitnah?” Ibn
Umar said, “Do you know what Fitnah refers to? Muhammad
jg was fighting against the idolators, and at that time,
attending (or residing with) the idolators was a Fitnah (trial in
religion). It is nothing like what you are doing, fighting to gain
leadership!”' 2 ' All these narrations were collected by Al-
Bukhari, may Allah the Exalted grant him His mercy. Ad-
Dahhak reported that Ibn ‘Abbas said about the Ayah,
$And fight them until there is no more Fitnah... $
“So that there is no more Shirk .”' 3 ' Similar was said by Abu
Al-‘Aliyah, Mujahid, Al-Hasan, Qatadah, Ar-Rabl‘ bin Anas, As-
Suddi, Muqatil bin Hayyan and Zayd bin Aslam. Muhammad
bin Ishaq said that he was informed from Az-Zuhri, from
Urwah bin Az-Zubayr and other scholars that
4 * i 'op v
iuntil there is no more Fitnah ^ the Fitnah mentioned here means,
until no Muslim is persecuted so that he abandons his
religion.' 4 ' Ad-Dahhak reported that Ibn ‘Abbas said about
Allah’s statement,
4fk
iand the religion (worship) will all be for Allah alone. >
“So that Tawhid is practiced in sincerity with Allah.”' 5 ’ Al-
Hasan, Qatadah and Ibn Jurayj said,
111 Fath Al-Bari 8 : 1 60 .
121 Fath Al-Bari 8 :160.
131 At-Tabari 13:538.
141 Ibn AbiHatim 5:1701.
(5 ' Ibn Abi Hatim 5:1701.
315
Suralt 8. Al-Anfal (38 - 40) (Part-9)
iik
iand the religion will all be for Allah alone } “So that La ilaha illa-
llah is proclaimed.”* 1 ' Muhammad bin Ishaq also commented
on this Ayah, “So that Tawhid is practiced in sincerity towards
Allah, without Shirk, all the while shunning all rivals who (are
being worshipped) besides Him.”* 2 '
‘Abdur-Rahman bin Zayd bin Aslam said about,
iand the religion will all be for Allah alone >
“So that there is no more Kufr (disbelief) with your religion
remains.” 13 ' There is a Hadith collected in the Two Sahihs that
testifies to this explanation. The Messenger of Allah jg said,
«/ was commanded to fight against the people until they
proclaim, ‘There is no deity worthy of worship except Allah.' If
and when they say it, they will preserve their blood and wealth
from me, except for its right (Islamic penal code), and their
reckoning is with Allah, the Exalted and Most Honored ,»* 4 '
Also, in the Two Sahihs, it is recorded that Abu Musa Al-
Ash'ari said, “The Messenger of Allah jg was asked about a
man who fights because he is courageous, in prejudice with his
people, or to show off. Which of these is for the cause of Allah?
He said,
*J*J 3 * J 11 J. <&' QS ojzj JJli If*
1 Whoever fights so that Allah’s Word is the supreme, is in the
cause of Allah, the Exalted and Most Honored .v'* 5 )
Allah said next,
111 At-Tabari 13:538-539.
* 2 ' Sirah Ibn Hisham 2 :327 .
* 3 ' At-Tabari 13:539.
* 4 ' FathAl-Bari 1 :95 and Muslim 1:53.
151 Al-Bukhari nos: 123, 2810, 3126 and 7458
316
Tafsir Ibn Katlur
iBut if they ceased, and desist from their Kufr as a result of your
fighting them, even though you do not know the true reasons
why they did so,
Hj iit
4 then certainly, Allah is All-Seer of what they do.$
Allah said in similar Ayah,
ijte ijas 4 $
4But if they repent and perform the Saldh, and give Zakdh,
then leave their way free f [9:5],
4 <£*■*!' j
4 ... then they are your brethren in religion . $> [9:1 1], and,
4 o'jj* "% <1 £/jlT 3 /jj V ^ f
•{And fight them until there is no more Fitnalt and the religion
(worship) is for Allah (alone). But if they cease, let there be no
transgression except against the wrongdoers . £ [2:193]
It is recorded in the Sahih that the Messenger of Allah m
said to Usamah bin Zayd when he overpowered a man with his
sword, after that man proclaimed that there is no deity worthy
of worship except Allah;
3>i V s ] ii] % ?Sii ill i jii u Ju;
“Haw you killed him after he proclaimed, ‘Id Ildha Illalldh'?
What would you do with regard to 'La Ildha Illalldh' on the
Day of Resurrection . »
Usamah said, “O Allah’s Messenger! He only said it to save
himself.” The Messenger jfe replied,
h?aJL5 ji- c-Sii
•Did you cut his heart open ?» •
The Messenger ^ kept repeating,
fa Jj)l ilj % ill
“What would you do with regard to ‘La Ildha Illalldh ’ on the Day
317
of Resurrection ?»
until Usamah said, “I
wished I had
embraced Islam only
that day.” 1 11 Allah
said next,
sSS 3
j*-v
4
4 And i/ they turn aivay,
then know that Allah is
your protector, an excel-
lent protector, and an
excellent helper !$>
Allah says, if the
disbelievers persist in
defying and fighting
you, then know that
Allah is your
protector, master and
supporter against
your enemies. Verily,
what an excellent
protector and what an excellent supporter.
Surah 8. Al-Anfdl (41) ( Part-10 )
J
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442. And know that whatever of war booty that you may gain,
verily, one-fifth of it is assigned to Allah, and to the
Messenger, and to the near relatives (of the Messenger), the
orphans, the poor, and the wayfarer, if you have believed in
Allah and in that which INe sent down to Our servant on the
Day of Criterion, the Day when the two forces met; and Allah
is able to do all things. }
I 1 * Muslim 1 :96.
Surah 8. Al-Anfdl (41) ( Part-10 )
329
ik
iverily, one-fifth of it is assigned to Allah $ is inclusive [of the
Messenger’s share], just as the following Ayah is inclusive [of
Allah owning whatever is on the earth also],
j Cj 4 U fs&
iTo Allah belongs all that is in the heavens and on the
earth$[ 2:284]. ” ,1) So He addressed the share of Allah and
the share of His Messenger 2 g in the same statement.
Ibrahim An-Nakha‘i, Al-Hasan bin Muhammad bin Al-
Hanifiyyah, Al-Hasan Al-Basri, Ash-Sha'bi, ‘Ata’ bin Abi Rabah,
‘Abdullah bin Buraydah, Qatadah, Mughlrah and several
others, all said that the share designated for Allah and the
Messenger is one and the same. 12 ’ Supporting this is what
Imam Al-Hafiz Abu Bakr Al-Bayhaqi recorded, with a Sahlh
chain of narrators, that ‘Abdullah bin Shaqxq said that a man
from Bilqln said, “I came to the Prophet sgg when he was in
Wadi Al-Qura inspecting a horse. I asked, 'O Allah’s Messenger!
What about the Ghanimah?’ He said,
j l j > 4|D
^Allah's share is one fifth and four-fifths are for the army.*
I asked, *None of them has more right to it than anyone
else?’ He said,
u>-l
»No. Even if you remove an arrow that pierced your flank, you
have no more right to it tlwn your Muslim brother .s”* 31
Imam Ahmad recorded that Al-Miqdam bin Ma'dikarib Al-
Kindi sat with ‘Ubadah bin As-§amit, Abu Ad-Darda’ and Al-
Harith bin Mu'awiyah Al-Kindi, may Allah be pleased with
them, reminding each other of the statements of the
Messenger of Allah sg. Abu Ad-Darda’ said to Ubadah, “O
Ubadah! What about the words of the Messenger of Allah
during such and such battle, about the fifth (of the war
111 At-Jabari 13:549.
121 At-Jabari 13:548, 550.
I 3 * As-Sunan Al-Kubra, by Al-Bayhaqi 6 :324 .
Surah 8. Al-Anfal (41) ( Part-10 )
321
the war booty for himself; a servant, a horse, or a sword,
according to the reports from Muhammad bin Sirin, ‘Amir Ash-
Sha'bi and many scholars. For instance, Imam Ahmad and At-
Tirmidhi - who graded it Hasan - recorded from Ibn ‘Abbas
that the Messenger of Allah sg chose a sword called ‘ Dhul-Fiqar *
on the day of BadrJ 1 * ‘A’ishah narrated that Safiyyah was
among the captured women, and the Prophet chose [and
married] her (upon his own choice and before distribution of
war booty), as Abu Dawud narrated in the Sunan. 12 ’ As for the
share of the Prophet’s relatives, it is paid to Bani Hashim and
Bani Al-Muttalib, because the children of Al-Muttalib supported
Bani Hashim in Jahiliyyah after Islam. They also went to the
mountain pass of Abu Talib in support of the Messenger of
Allah jg and to protect him (when the Quraysh boycotted
Muslims for three years). Those who were Muslims (from Bani
Al-Muttalib) did all this in obedience to Allah and His
Messenger jg, while the disbelievers among them did so in
support of their tribe and in obedience to Abu Talib, the
Messenger’s uncle.
Allah said next,
Athe orphans in reference to Muslim orphans,
iand the wayfarer }, the traveler and those who intend to travel
for a distance during which shortening the prayer is legislated,
but do not have resources to spend from. We will explain this
subject in Surah Bara’h [9:60], Allah willing, and our reliance
and trust is in Him alone.
Allah said,
ilf you have believed in Allah and in that which We sent down
to Our servant}
Allah says, ‘Adhere to what We legislated for you, such as
the ruling about one-fifth of the war spoils, if you truly believe
in Allah, the Last Day and what We have revealed to Our
*** Ahmad 1 :271 and At-Tirmidhi: 1561 .
* 2 * Abu Dawud : 2994 .
Surah 8. Al-Anfdl (42) ( Part-10 )
323
■ijA-JljJ f^ ==U t Sr <Sj* *il' jj-iiit fkj Lilli ijlill
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4:><;.U Lq 'if -<>- f -- ■•' — -'•'
i42. (And remember) when you (the Muslim army) were on
the near side of the valley, and they on the farther side, and the
caravan on the ground lower than you. Even if you had made a
mutual appointment to meet, you would certainly have failed in
the appointment, but (you met) that Allah might accomplish a
matter already ordained (in His knowledge), so that those who
were to be destroyed (for rejecting the faith) might be destroyed
after a clear evidence, and those who were to live (believers)
might live after a clear evidence. And surely, Allah is All-
Hearer, All-Knower .}
Some Details of the Battle of Badr
Allah describes Yawm Al-Furqan, (i.e. the day of Badr),
4Clif ii»
i(And remember) when you (the Muslim army) were on the
near side of the valley ,}
camping in the closest entrance of the valley towards Al-
Madlnah,
iand they}, the idolators, who were camped,
hZii}
ion the farther side}, from Al-Madlnah, towards Makkah.
iand the caravan}, that was under the command of Abu Sufyan,
with the wealth that it contained,
0=^1 £ 3 }
ion the ground lower than you}, closer to the sea,
0 ^
324
Tafsir Ibn Kathir
ieven if you had made a mutual appointment to meet,} you
and the idolators,
iiZj j £&$}
iyou would certainly have failed in the appointment }
Muhammad bin Ishaq said, “Yahya bin ‘Abbad bin ‘Abdullah
bin Az-Zubayr narrated to me from his father about this Ayah
“Had there been an appointed meeting set between you and
them and you came to know of their superior numbers and
your few forces, you would not have met them,
ill
ibut (you met) that Allah might accomplish a matter already
ordained,}
Allah had decreed that He would bring gloiy to Islam and its
people, while disgracing Shirk and its people. You [the
companions] had no knowledge this would happen, but it was
out of Allah’s compassion that He did that.”* 1 ' In a Hadlth ,
Ka‘b bin Malik said, “The Messenger of Allah jg and the
Muslims marched to intercept the Quraysh caravan, but Allah
made them meet their (armed) enemy without appointment.”' 21
Muhammad bin Ishaq said that Yazid bin Ruwman narrated to
him that ‘Urwah bin Az-Zubayr said, “Upon approaching Badr,
the Messenger of Allah sg sent ‘Ali bin Abi Talib, Sa‘d bin Abi
Waqqas, Az-Zubayr bin Al-‘Awwam and several other
Companions to spy the pagans. They captured two boys, a
servant of Bani Said bin A1 -‘As and a servant of Bani Al-Hajjaj,
while they were bringing water for Quraysh. So they brought
them to the Messenger of Allah jg, but found him praying. The
Companions started interrogating the boys, asking them to
whom they belonged. Both of them said that they were
employees bringing water for Quraysh (army). The Componions
were upset with that answer, since they thought that the boys
belonged to Abu Sufyan (who was commanding the caravan).
So they beat the two boys vehemently, who said finally that
they belonged to Abu Sufyan. Thereupon companions left them
alone. When the Prophet jg ended the prayer, he said,
Ibn HishSm 2 :328.
* 2 ' At-Tabari 13:566.
Surah 8. Al-Anfdl (41) ( Part-10 )
325
tJ-iA M! i ijjj ‘^s ijj>
J* jy. rA
«When they tell you the truth you beat them, but when they lie
you let than go? They have said the truth, by Allalt! They
belong to the Quraysh. (addressing to the boys He said:) Tell
me the neivs about Quraysh. »
The two boys said, They are behind this hill that you see, on
the far side of the valley.’ The Messenger of Allah jg asked,
pin
*How many are they? »
They said, They are many.’ He asked,
e How many? 11 They said, We do not know the precise
number.’ He asked,
A"
*How many camels do they slaughter every day? *
They said, “Nine or ten a day.’ The Messenger of Allah
said,
MV l <5L«.*..:ll jZ Li
"They are betweai nine-hundred and a thousand .* He asked
again,
^ bi r+i
'Which chiefs of Quraysh are accompanying the army?* They
said, TJtbah bin Rabl'ah, Shaybah bin Rabl'ah, Abu Al-
Bakhtari bin Hisham, Hakim bin Hizfim, Nawfal bin
Khuwaylid, Al-Harith bin ‘Amir bin Nawfal, Tu'aymah bin Adi
bin Nawfal, An-Nadr bin Al-Harith, Zam‘ah bin Al-Aswad, Abu
Jahl bin Hisham, Umayyah bin Khalaf, Nablh and Munabbih
sons of Al-Hajjaj, Suhayl bin ‘Amr and ‘Amr bin ‘Abd Wadd.’
The Messenger of Allah ^ said to the people,
1 L&JuS p^lij oJjl iSLi ;Jl at
'This is Makkahl She has brought you her most precious sons
326
Tafsir Ibn Kathfr
(its chiefs) !*’ w
Allah said,
if i^iJ if
iSo that those who were to be destroyed might be destroyed
after a clear evidence.} [8:42]
Muhammad bin Ishaq commented, “So that those who
disbelieve do so after witnessing clear evidence, proof and
lessons, and those who believe do so after witnessing the
same.”* 2 * This is a sound explanation. Allah says, He made
you meet your enemy in one area without appointment, so
that He gives you victory over them.’ This way, ‘He will raise
the word of truth above falsehood, so that the matter is made
clear, the proof unequivocal and the evidence plain. Then there
will be no more plea or doubt for anyone. Then, those destined
to destruction by persisting in disbelief do so with evidence,
aware that they are misguided and that proof has been
established against them,
4 dr o* inrt>r
4 and those who were to live might live}, those who wish to believe
do so,
&
Rafter a clear evidence}, and proof. Verily, faith is the life of the
heart, as Allah said,
4os& 4 </y % &Z l? 'Jr if
ils he who was dead (without faith by ignorance and disbelief)
and We gave him life (by knowledge and faith) and set for him
a light (of belief) whereby he can walk among men ...} [6:122].
Allah said next,
iyz & ^j}
iAnd surely, Allah is All-Hearer}, of your invocation, humility
and requests for His help,
**’ Ibn Hisham 2 :268 Although this version is not authentic, no. 1779
of Muslim , and 948 of Musnad Ahmad are witnesses for it.
* 2 * At-Tabari 13:568.
Surah 8. Al-Anfdl (43 - 44) (Part-W)
327
4All-Knower} meaning; about you, and you deserve victory over
your rebellious, disbelieving enemies.
o &4 jj; ^ 4 it
-4 >1 iis f;^t ^ A it
tfv J*t v Jij 'iyu* fpi «ili ij - Xfej U p ^Lli
443. (And remember) when Allah showed them to you as few
in your dream; if He had shown them to you as many, you
would surely have been discouraged, and you would surely have
disputed in making a decision. But Allah saved (you).
Certainly, He is the All-Knower of that is in the breasts .}
444. And (remember) when you met. He showed them to you
as few in your eyes and He made you appear as few in their
eyes, so that Allah might accomplish a matter already ordained,
and to Allah return all matters (for decision).}
Allah made each Group look few in the Bye of the Other
Mujahid said, “In a dream, Allah showed the Prophet the
enemy as few. The Prophet jg conveyed this news to his
Companions and their resolve strengthened.”* 11 Similar was
said by Ibn Ishaq and several others.* 21 Allah said,
4If He had shown them to you as many, you would surely,
have been discouraged ,}
you would have cowardly abstained from meeting them and
fell in dispute among yourselves,
4j& Sat
4But Allah saved}, from all this, when He made you see them as
few,
111 At-Jabari 13:570.
121 At-Tabari 13:570.
328
Tafsir Ibn Kathir
jLic fj>\}
4 Certainly , He is the All-Knower of that is in the breasts.}
[8:43].
Allah knows what the heart and the inner-self conceal,
Jj& j$Z}
iAllah knows the fraud of the eyes, and all that the breasts
conceal } [40:19].
Allah’s statement,
m -± w si»
iAnd (remember) when you met, He slwwed them to you as
few in your eyes}
demonstrates Allah’s compassion towards the believers. Allah
made them see few disbelievers in their eyes, so that they
would be encouraged and feel eager to meet them. Abu Ishaq
As-Subail said, that Abu TJbaydah said that ‘Abdullah bin
Mas'ud said, “They were made to seem few in our eyes during
Badr, so that I said to a man who was next to me, ‘Do you
think they are seventy?’ He said, ‘Rather, they are a hundred.’
However, when we captured one of them, we asked him and
he said, *We were a thousand.’” 1 11 Ibn Abi Hatim and Ibn
Jarir recorded it. Allah said next,
ti
iand He made you appear as few in their eyes,} Allah said,
it >i ^ ij>
iAnd (remember) when you met. He showed them to you...}, He
encouraged each of the two groups against the other, according
to ‘Ikrimah, as recorded by Ibn Abi Hatim. 121 This statement
has a Sahih chain of narrators. Muhammad bin Ishaq said that
Yahya bin ‘Abbad bin ‘Abdullah bin Az-Zubayr narrated to him
that his father said about Allah’s statement,
111 At-Tabari 13:572.
121 Ibn Abi Hatim 5:1710.
J) ugaifes *at « iasa f/iflf A//fl/i mig/tf
p>; j.ssj.w* \'y accomplish a matter al-
_>":b i rea dy ordained, $
“In order for the war
t , <>iry ' v'\' „ ;>"< to start between
i them - s ° that He
ij j ^ would have revenge
a S ainst those whom
He decided to have
J^SoIsaKoitS^lfesOX^ljoJ^* revenge (pagans), and
~ grant and complete
ojl His favor upon those
tessi <S - " e decided *° E ; ant
-r = ^ " favor to. His
supporters .” 111 The
'\'\' \> ".' " meaning of this, is
Cp that Allah encouraged
isC£lj»ijyL^==>Si' each B rou P against
/,<-> >/.>,,s v .>s >> the other and made
■iUj i Vy ' ~-r J - u - y j J J fv^j— ! J J ('-4- 6i yj them look few in each
^ ' <\\ ° ther ’ s e y es > so that
t ' ’//'>' a :, ' ^ the y were ea ^ er to
meet them. This
<*&* << .»<?*> ''V occurred before the
© J battle started, but
when it started and Allah supported the believers with a
thousand angels in succession, the disbelieving group saw the
believers double their number. Allah said,
„ j *1* £21 gS » 4 j£3 Ji)>
v JjS? Cs-J 4 'i'l w^L (*4<ih
iTltere has already been a sign for you (O jews) in the two
armies that met (in combat, the battle of Badr). One was
fighting in the cause of Allah, and as for the other, (they) were
disbelievers. They (disbelievers) saw them (believers) with their
I 1 ' Ibn Hisham 2 :328 and Ibn Abi Hatim 5 :1710.
330
Tafsir Ibn Kathir
own eyes twice their number. And Allah supports with His aid
whom He wills. Verily, in this is a lesson for those who
understand .) [ 3:13]
This is how we combine these two Ayat, and certainly, each
one of them is true, all the thanks are due to Allah and all the
favors are from Him.
C2fc>
ii'
445. O you who believe! When you meet (an enemy) force, take
a firm stand against them and remember Allah much, so that
you may be successful. $
446. And obey Allah and His Messenger, and do not dispute
(with one another) lest you lose courage and your strength
departs, and be patient. Surely, Allah is with the patients.)
Maimers of War
Allah instructs His faithful servants in the manners of
fighting and methods of courage when meeting the enemy in
battle,
4\£& 2J t'H Cfe>
40 you who believe! When you meet (an enemy) force, take a
firm stand against them )
In the Two Sahihs, it is recorded that ‘Abdullah bin Abi Awfa
said that during one battle, Allah’s Messenger ^ waited until
the sun declined, then stood among the people and said.
4)1 \j)L\j ijJLajt #UJ \
• jJj I
V ,>01 l*5l U»
i &Ji SI \fiSk\j
«0 people! Do not wish to face the enemy (in a battle) and ask
Allah to save you (from calamities). But if you should face the
enemy, then be patient and let it be known to you that Paradise
is under the shadows of the swords . *
He then stood and said,
iv-^UJLJl jiJt J (. JjU jltl»
»*. l'ic
y u-
332
Surah 8. Al-Anfdl (45 - 46) ( Part-10 )
«0 Allah! Revealer of the (Holy) Book, Mover of the clouds,
and Defeater of the Confederates, defeat them and grant us
victory over them -* 11 '
The Command for Endurance when the Enemy
Engaging
Allah commands endurance upon meeting the enemy in
battle and ordains patience while fighting them. Muslims are
not allowed to run or shy away, or show cowardice in battle.
They are commanded to remember Allah while in that
condition and never neglect His remembrance. They should
rather invoke Him for support, trust in Him and seek victoiy
over their enemies from Him. They are required to obey Allah
and His Messenger jfe in such circumstances adhering to what
He commanded them, and abstaining from what He forbade
them. They are required to avoid disputing with each other, for
this might lead to their defeat and failure,
ilest your strength departs}, so that your strength, endurance
and courage do not depart from you,
iand be patient. Surely, Allah is with the patients .}
In their courage, and obedience to Allah and His Messenger,
the Companions reached a level never seen before by any
nation or generation before them, or any nation that will ever
come. Through the blessing of the Messenger ^ and their
obedience to what he commanded, the Companions were able
to open the hearts, as well as, the various eastern and western
parts of the world in a rather short time. This occurred even
though they were few, compared to the armies of the various
nations at that time. For example, the Romans, Persians,
Turks, Slavs, Berbers, Ethiopians, Sudanese tribes, the Copts
and the rest of the Children of Adam. They defeated all of these
nations, until Allah’s Word became the highest and His religion
became dominant above all religions. The Islamic state spread
i 1 ' Fath Al-B&ri 6:140 and Muslim 3 :1362.
332
Tafsir Ibn Katlnr
over the eastern and western parts of the world in less than
thirty years. May Allah grant them His pleasure, as well as, be
pleased with them all, and may He gather us among them, for
He is the Most Generous, and Giving.
J*' <X& '&JJ ')))
^ a* * 3$; ^ ^ # % % ifju c
r--^ ‘2/! 41 3lij Je- Cjtiiii ££ "£ j-llli
Jy-^4 »,'i j.j_ 1 iiij ii( illl ^ y £
**' i*' > JO $3?* _> j
Ji?
447 . And be not like those who come out of their homes
boastfully and to be seen of men, and hinder (men) from the
path of Allah; and Allah is Muhft (encompassing and
thoroughly comprehending) all that they do .)
i48. And (remember) when Shaytan made their (evil) deeds
seem fair to them and said, " No one of mankind can overcome
you this day (of the battle of Badr) and verily, I am your
neighbor (for each and every help).” But when the two forces
came in sight of each other, he ran away and said "Verily, I
have nothing to do with you. Verily, I see what you see not.
Verily, I fear Allah far Allah is severe in punishment .")
449. When the hypocrites and those in whose hearts was a
disease (of disbelief) said : " These people (Muslims) are deceived
by their religion." But whoever puts his trust in Allah, then
surely, Allah is All-Mighty, All-Wise .)
The Idolators leave Makkah, heading for Badr
After Allah commanded the believers to fight in His cause
sincerely and to be mindful of Him, He commanded not to
imitate the idolators, who went out of their homes
iboastfully ) to suppress the truth,
iand to be seen of men), boasting arrogantly with people. When
333
N
Surah 8. Al-Anfdl (47 - 49 ) ( Part-10 )
Abu Jahl was told that the caravan escaped safely, so they
should return to Makkah, he commented, “No, by Allah! We will
not go back until we proceed to the well of Badr, slaughter
camels, drink alcohol and female singers sing to us. This way,
the Arabs will always talk about our stance and what we did on
that day.” However, all of this came back to haunt Abu Jahl,
because when they proceeded to the well of Badr, they brought
themselves to death; and in the aftermath of Badr, they were
thrown in the well of Badr, dead, disgraced, humiliated,
despised and miserable in an everlasting, eternal torment. This
is why Allah said here,
iand Allah is Muhit (encompassing and thoroughly
comprehending) all that they do.}
He knows how and what they came for, and this is why He
made them taste the worst punishment. 11 ' Ibn ‘Abbas,
Mujahid, Qatadah, Ad-Dahhak and As-Suddi commented on
Allah’s statement,
Uiyj
iAnd be not like those who come out of their homes boastfully
and to be seen of men,}
“They were the idolators who fought against the Messenger of
Allah sg at Badr.”* 2 ' Muhammad bin Ka*b said, “When the
Quraysh left Makkah towards Badr, they brought female
singers and drums along. Allah revealed this verse,
ii'j Wj-*-
oA *-*2
iAnd be not like those who come out of their homes boastfully
and to be seen of men, and hinder (men) from the path of
Allah; and Allah is Muhit (encompassing and thoroughly
comprehending) all that they do.}
Ibn Hisham 2 :329.
121 At-Tabari 14:8-9.
— Tafsir Ibn Kathir
Shaytan makes Evil seem fair and deceives the Idolaters
Allah said next,
X OiS usdif
ait * Je ^
iAnd (remember) when Shaytan made their (evil) deeds seem
fair to them and said, "No one of mankind can overcome you
today and verily, I am your neighbor."}
Shaytan, may Allah curse him, made the idolaters’ purpose
for marching seem fair to them. He made them think that no
other people could defeat them that day.' 1 ' He also ruled out
the possibility that their enemies, the tribe of Bani Bakr,
would attack Makkah, saying, “I am your neighbor.” Shaytan
appeared to them in the shape of Suraqah bin Malik bin
Ju'shum, the chief of Bani Mudlij, so that, as Allah described
them,
iHe [Shaytan] makes promises to than, and arouses in them
false desires; and Shaytan’s promises are nothing but
deceptions £[4: 1 20).
Ibn Jurayj said that Ibn ‘Abbas commented on this Ayah,
(8:48) “On the day of Badr, Shaytan, as well as, his flag holder
and soldiers, accompanied the idolaters. He whispered to the
hearts of the idolaters, ‘None can defeat you today! I am your
neighbor.’ When they met the Muslims and Shaytan witnessed
the angels coming to their aid,
J&,}
ihe ran away}, he went away in flight while proclaiming.
4, Verily, I see what you see not.}’^
‘All bin Abi Talhah said, that Ibn ‘Abbas said about this
Ayah,
111 At-Jabari 14:11.
121 At-Tabari 14:9.
Surah 8. Al-Anfal (47 - 49) (Part-10)
335
4 % OlJ fj?' r^- 1 vi£ "5^
< "No one of mankind can overcome you today and verily, I am
your neighbor '}
“ Shaytan , as well as, his devil army and flag holders, came
on the day of Badr in the shape of a Suraqah bin Malik bin
Ju'shum, man from Bani Mudlij, Shaytan said to idolaters,
‘None will defeat you this day, and I will help you.’ When the
two armies stood face to face, the Messenger of Allah jg took a
handful of sand and threw it at the faces of the idolaters,
causing them to retreat. Jibril, peace be upon him, came
towards Shaytan, but when Shaytan, while holding the hand of
a Mushrik man, saw him, he withdrew his hand and ran away
with his soldiers. That man asked him, ‘O Suraqah! You
claimed that you are our neighbor?* He said,
j iilj o_tP V l> <X>!
4 Verily, I see what you see not. Verily, I fear Allah Jbr Allah
is severe in punishment}
Shaytan said this when he saw the angels.” 1 11
The Position of the Hypocrites in Badr
Allah said next,
iWhen the hypocrites and those in whose hearts was a disease
(of disbelief) said : "These people (Muslims) are deceived by their
religion."}
‘Ali bin Abi Talhah said that Ibn ‘Abbas commented, “When
the two armies drew closer to each other, Allah made the
Muslims look few in the eyes of the idolators and the idolaters
look few in the eyes of the Muslims. The idolators said,
iThese people (Muslims) are deceived by their religion.}
because they thought that Muslims were so few. They believed,
without doubt, that they would defeat the Muslims. Allah said,
111 At-Tabari 14:7.
336
Tafsir Ibn Kathfr
4%~=**- Sr if
iBut whoever puts his trust in Allah, then surelu, Allah is All-
Mighty, All-Wise .) il]
Qatadah commented, “They saw a group of believers who came
in defense of Allah’s religion. We were informed that when he
saw Muhammad j§ and his Companions, Abu Jahl said, By
Allah! After this day, they will never worship Allah!’ He said this
in viciousness and transgression.”* 21 ‘Amir Ash-Sha'bi said,
“Some people from Makkah were considering embracing Islam,
but when they went with the idolators to Badr and saw how few
the Muslims were, they said,* 31
%)
iThese people ( Muslims ) are deceived by their religion .)
Allah said next,
4i»' &
iBut whoever puts his trust in Allah), and relies on His
grace,
4*?
ithen surely, Allah is All-Mighty), and verily, those who take His
side [in the dispute] are never overwhelmed, for His side is
mighty, powerful and His authority is All-Great,
4U^>
i All-Wise) in all His actions, for He places eveiything in its
rightful place, giving victory to those who deserve it and defeat
to those who deserve it.
\ \ * ' mJ L'' * > s > *' Ji'if f >r \
Cj$\ ^ JJjf
ii' u-i llj ^4’i
450. And if you could see when the angels take away the souls
of those who disbelieve (at death); they smite their faces and
1 1 1 Ad-Durr Al-Manthur 4 :78 .
121 At-Jabari 14:14.
131 At-Jabari 14:13.
337
Surah 8. Al-Anfdl (50 - 51) ( Part-10 )
their backs, (saying): "Taste the punishment of the blazing
Fire."}
451. " This is because of that which your hands forwarded. And
verily, Allah is not unjust to His servants."}
The Angels smite the Disbelievers upon capturing Their
Souls
Allah says, if you witnessed the angels capturing the souls of
the disbelievers, you would witness a tremendous, terrible,
momentous and awful matter,
4 they smite their faces and their backs}, saying to them,
4"Taste the punishment of the blazing Fire.”}
Ibn Jurayj said that Mujahid said that,
4and their backs}, refers to their back sides, as happened on the
day of Badr. Ibn Jurayj also reported from Ibn ‘Abbas, “When
the idolaters faced the Muslims [in Badr), the Muslims smote
their faces with swords. When they gave flight, the angels smote
their rear ends.”
Although these Ayat are describing Badr, they are general in
the case of every disbeliever. This is why Allah did not make
His statement here restrictive to the disbelievers at Badr,
8 ^-; fj}
4And if you could see when the angels take away the souls of
those who disbelieve (at death); they smite their faces and their
backs,}
In Surat Al-Qital (or Muhammad chapter 47) there is a
similar Ayah, as well as in Surat Al-An‘am,
4p=a-j) Ipi-C ,£>>* J >1 Tijj 'ff}
4And if you could but see when the wrongdoers are in the
At-Tabari 14:16.
338
Tafsir Ibn Kathfr
agonies of death, while the angels are stretching forth their
hands (saying) : "Deliver your souls!"} [6:93]
The angels stretch their hands and smite the disbelievers by
Allah’s command, since their souls refuse to leave their bodies,
so they are taken out by force. This occurs when the angels
give them the news of torment and Allah’s anger. There is a
Hadith narrated from Al-Bara’ that when the angel of death
attends the disbeliever at the time of death, he comes to him
in a terrifying and disgusting shape, saying, “Get out, O
wicked soul, to fierce hot wind, boiling water and a shadow of
black smoke.” The disbeliever’s soul then scatters throughout
his body, but the angels retrieve it, just as a needle is
retrieved from wet wool. In this case, veins and nerve cells will
be still attached to the soul.' 11 Allah states here that angels
bring news of the torment of the Fire to the disbelievers. Allah
said next,
lirfji XLj o2f>}
}This is because of that which your hands forwarded.}
meaning, this punishment is the recompense of the evil deeds
that you have committed in the life of the world. This is your
reckoning from Allah for your deeds,
4 Jill Silt $j}
iAnd verily, Allah is not unjust to His servants.}
Certainly, Allah does not wrong any of His creatures, for He
is the Just, who never puts anything in an inappropriate
place. Honored, Glorified, Exalted and Praised be He, the All-
Rich, Worthy of all praise. Muslim recorded that Abu Dharr
said that the Messenger of Allah jgj said;
(^4; ^ jJJall c-S/S- ,y[ & lip U : J jZ Sul up
Sill . u Aili J/Si USJ U l 1 jilUaJ
• Allah , the Exalted, said, 'O My servants! I have prohibited injustice
for Myself, and made it prohibited to you between each other.
m
Ahmad 4 :287-288 .
339
Surah 8. Al-Anfal (50 - 51) ( Part-10 )
S
UlSSli&S
ut
am»
X,
4 c
/.'•.*, ^ > -J .'•''5 »>' i ',' / 3f
A4* <^j A^.Ci l
Therefore, do not commit
injustice against each
other. O My servants! It
is your deeds that I am
keeping count of, so
whoever found some-
thing good, let him
praise Allah for it. Who-
ever found other than
that, has only himself to
blame.
This is why Allah
said,
« A b», jc J2>
jiiji-li -ult Cili> (i-4^*
iji. &f !>t £f
i52. Similar to the
behavior of the people of
Fir' awn, and of those
before them - they re-
jected the Aydt of Allah,
so Allah punished them
for their sins. Verily, Allah is All-Strong, severe in punishment.}
Allah says. The behavior of these rebellious disbelievers
against what I sent you with, O Muhammad, is similar to the
behavior of earlier disbelieving nations. So We behaved with
them according to Our Dat, that is, Our behavior [or custom]
and way, as We did with them with what We often do and
decide concerning their likes, the denying people of Fir'awn
and the earlier nations who rejected the Messengers and
disbelieved in Our Ay at,’
irrj* &
iso Allah punished them for their sins.}
3V) . •
, . > - < ,/' > "i
I 1 * Muslim 4 : 1994.
340
Tafsir Ibn Kathir
Because of their sins, Allah destroyed them
iVerily, Allah is All-Strong, severe in punishment $
none can resist Him or escape His grasp.
-CSl> ^ it- (5 siT >^4'^
(ity vA'i i+ij c>i 4'* '-4-*-^=
4'* tv-^j
<53. That is so because Allah will never change a grace which
He has bestmoed on a people until they change what is in
themselves. And verily, Allah is All-Hearer, All-Knoiver .}
454. Similar to the behavior of the people of Fir' axon, and those
before them. They belied the Ayat of their Lord, so We
destroyed them for their sins, and We drowned the people of
Fir'awn for they were all wrongdoers .}
Allah affirms His perfect justice and fairness in His
decisions, for He decided that He will not change a bounty
that He has granted someone, except on account of an evil
that they committed. Allah said in another Ayah,
. u Ji * i
Cj /i lj* yl ill j'J iij J ^ — ii\ l> b-A" ,£»• sjjj
4: " -J'-> # yuo*
iVerily, Allah will not change the (good) condition of a people
as long as they do not change their state (of goodness)
themselves. But when Allah wills a people's punishment, there
can be no turning it back, and they will find besides Him no
protector .} [13:111
Allah said next,
4 Similar to the behavior of the people of Fir'awn,}
meaning, He punished Fir'awn and his kind, those who denied
His Ayat. Allah destroyed them because of their sins, and took
away the favors that He granted them, such as gardens,
springs, plants, treasures and pleasant dwellings, as well as
all of the delights that they enjoyed. Allah did not wrong them,
341
Surah 8. Al-Anfdl (55 - 57) ( Part-10 )
but it is they who wronged themselves.
r "V isy'S" 5-J' ji' i-c ji
0* -*■+? -0"-* 4 [>r**^ * ^ 3 \djj il-j V J£=> j
^55. Verily, the worst of living creatures before Allah are those
who disbelieve, - so they shall not believe .}
456. They are those with whom you made a covenant, but they
break their covenant every time and they do not have Taqwdf
457. So if you gain the mastery over them in war, then
disperse those who are behind them, so that they may learn a
lesson.}
Striking Hard against Those Who disbelieve and break
the Covenants
Allah states here that the worst moving creatures on the face
of the earth are those who disbelieve, who do not embrace the
faith, and break promises whenever they make a covenant,
even when they vow to keep them,
V
}and they do not have Taqiod} meaning they do not fear Allah
regarding any of the sins they commit.
4So if you gain the mastery over them in zvar}, if you defeat
them and have victory over them in war,
V- if*}
4 then disperse those who are behind them,}
by severely punishing [the captured people] according to Ibn
‘Abbas, Al-Hasan Al-Basri, Ad-Dahhak, As-Suddi, ‘Ata’ Al-
Khurasani and Ibn ‘Uyaynah.* 1 * This Ayah commands
punishing them harshly and inflicting casualties on them. This
way, other enemies, Arabs and non-Arabs, will be afraid and
take a lesson from their end,
m
At-Tabari 14:23-24.
342
Tafsir Ibn Kathir
iso that they may learn a lesson. $
As-Suddi commented, “They might be careful not to break
treaties, so that they do not meet the same end.”* 1 *
44 y ii* 4 2C»r f} or. £0
i58. If you fear treachery from any people, throw back (their
covenant) to them (so as to be) on equal terms. Certainly Allah
likes not the treacherous.}
make a heading, Allah says to His Prophet 5 H,
ilf you fear from any people}, with whom you have a treaty of
peace,
i^}
itreachery}, and betrayal of peace treaties and agreements that
you have conducted with them.
iX0\ ±&}
ithen throw back (their covenant) to them}, meaning their treaty of
peace.
&
ion equal terms}, informing them that you are severing the
treaty. This way, you will be on equal terms, in that, you and
they will be aware that a state of war exists between you and
that the bilateral peace treaty is null and void,
iU-$$ 44 'J 4^
iCertainly Allah likes not the treacherous.}
This even includes treachery against the disbelievers. Imam
Ahmad recorded that Salim bin ‘Amir said, “Mu'awiyah was
leading an army in Roman lands, at a time the bilateral peace
treaty was valid. He wanted to go closer to their forces so that
when the treaty of peace ended, he could invade them. An old
111 At-Tabari 14:24.
343
SuraJi 8. Al-Anfal (59 - 60) ( Part-10 )
man riding on his animal said, ‘AUahu Akbar (Allah is the
Great), AUahu Akbar I Be honest and stay away from betrayal.’
The Messenger of Allah si said,
till: v'j LiU Su jiy
> }4\ ^ L -
*Whoever has a treaty of peace with a people, then he should
not untie any part of it or tie it harder until the treaty reaches
its appointed term. Or, he should declare the treaty null and
void so that they are both on equal terms.*
When Mu'awiyah was informed of the Prophet’s statement, he
retreated. They found that man to be 'Amr bin ‘Anbasah, may
Allah be pleased with him.”* 1 ' This Hadtth was also collected
by Abu Dawud At-Tayalisi, Abu Dawud, At-Tirmidhi, An-Nasal
and Ibn Hibban in his Sahih. At-Tirmidhi said, “ Hasan
Sahth.’^
»y lyi U (V+I V lyjji jClic Sj}
**? **<*',*; O . . < ' if ^ , -i ,.f» ,
■*#> V c>i Jj*' JJc
^ ^ O* .far-
459. And let not those who disbelieve think that they can
outstrip (escape from the punishment). Verily, they will never
be able to save themselves (from Allah's punishment).}
460. And make ready against them all you can of power,
including steeds of war to threaten the enemy of Allah and your
enemy, and others besides them, whom you may not know but
whom Allah does know. And whatever you shall spend in the
cause of Allah shall be repaid unto you, and you shall not be
treated unjustly.}
Making Preparations for War to strike Fear in the Hearts
of the Enemies of Allah
Allah says to His Prophet jg, in this Ayah,
*** Ahmad 4:111.
* 2 ' Abu Dawud At-Tayfilisi : 157, Abu Dawud 3:190, At-Tirmidhi
5 -.203 , An-Nasal 5 :223 and Ibn Hibban 7 :182 .
344
Tafsir Ibn Kathfr
4'y~-
4f/jose who disbelieve think that they can outstrip }, Do not think
that such disbelievers have escaped Us or that We are unable
to grasp them. Rather, they are under the power of Our ability
and in the grasp of Our will; they will never escape Us.’ Allah
also said,
^ o' OK iJl Oj l i ujjll
('7
iOr think those who do evil deeds that they can outstrip Us
(escape Our punishment)? Evil is that which they judge!}
[29:4],
& & fife tjyVf 4
iConsider not that the disbelievers can escape in tlte land. Their
abode shall be the Fire, and worst indeed is that destination .}
[24:57], and,
fi% Z U & (Ml 4
iLet not the free disposal (and affluence) of the disbelievers
throughout the land deceive you. A brief enjoyment ; then their
ultimate abode is Hell; and worst indeed is that place for rest.}
[3:196-197]
Allah commands Muslims to prepare for war against
disbelievers, as much as possible, according to affordability
and availability. Allah said,
iJZLJ t; fi \fjjf}
}And make ready against them all you can} whatever you
can muster,
iof power, including steeds of war}. Imam Ahmad recorded that
‘Uqbah bin ‘Amir said that he heard the Messenger of Allah 5 %
saying, while standing on the Minbar,
/ 'S.
4}y
ot
t; fi \ifij }
iAnd make ready against them all you can of power,}
345
Surah 8. Al-Anfdl (59 - 60) (Part-10)
Si £*)\ 5jiii Si
« Verily, Power is shooting! Power is shooting .s 1 ' 1
Muslim collected this HadlthJ 2 *
Imam Malik recorded that Abu Hurayrah said, “The
Messenger of Allah jfe said,
‘3=4 ij ^iJi Cli Oj j ^5 *34 J^-515 *3^ J*-> j^”
• ' * * *
ifLt j> ui ji £> t?? ^ ?*' J^-" J^3 i
.* "*-d I tf4» Jjdaj tfjl >J oils- <d O-ilS’ > (t3^ 1 ,>? *4^
4 ^ o> j!j »«J ol^j- ijfr* 3' ^>*
igU. j ^>1 (J-r3^^ dllSj ‘ d oLl> dlta jlS <. j-> jl ^4
1445 j>-55 ‘34 % Vj J* 5 5 * 1 34 45 ‘&~5 ^
•3i> 4* ,4 jv ‘*'>15 Jl ij5 '3^
« Horses are kept for one of three purposes ; for some people they
are a source of reward, for some others they are a means of
shelter, and for some others they are a source of sin . The one
for whom they are a source of rezoard, is he zoho keeps a horse
for Allah's cause (Jihad) tying it with a long tether on a
meadoio or in a garden . The result is that zuhatever it eats from
the area of the meadow or the garden where it is tied, will be
counted as good deeds for his benefit; and if it should break its
rope and jump over one or tzoo hillocks then all its dung and its
footmarks will be ivritten as good deeds for him . If it passes by
a river and drinks water from it, even though he had no
intention of watering it, then he will get the reward for its
drinking. Therefore, this type of horse is a source of good deeds
for him . As for the man who tied his horse maintaining self -
sufficiency and abstinence from begging, all the "while not
forgetting Allah's right concerning the neck and back of his
horse, then it is a means of shelter for him. And a man who
tied a horse for the sake of pride, pretense and showing enmity
for Muslims, then this type of horse is a source of sins. 11
Ahmad 4:156.
' 2 ' Muslim 3 : 1 522 .
346
Tafsir Ibn Kathir
When Allah’s Messenger jg was asked about donkeys, he
replied,
«;iu3i UjUJi ivi .ii ^ Jii jjii u>
“ Nothing has been revealed to me from Allah about them except
these unique, comprehensive Ayat
'fj-i
)■» fci- jji jlSZ jlUfr
iThen anyone who does an atom's weight of good, shall see it.
And anyone who does an atom's weight of evil, shall see it.^s
(99:7-8j ,,m
Al-Bukhari and Muslim collected this Hadith, this is the
wording of Al-Bukhari. (a| Imam Ahmad recorded that
‘Abdullah bin Mas*Qd said that the Prophet jg said,
o' A ^ tjllby Ir'jj > j U allij ly'j'j Jlijlt
ut_> - 4)1 iti li JSij - *}yj -4 jjj 1 4) I ^jju Jl
Lr fa ‘ [y'j jk\'f Jl JiUj ^jJli tuUallll
uThere are three reasons why horses are kept: A horse that is
kept for Ar-Rahmdn (the Most Beneficent), a horse kept for
Shaytdn and a horse kept for the man . As for the horse kept
for Ar-Rahmdn, it is the horse that is being kept for the cause
of Allah (for Jilwd), and as such, its food, dung and urine,
etc., (he made mention of many things). As for the horse that
is for Shaytdn, it is one that is being used for gambling. As
for the horse that is for man, it is the horse that one tethers,
seeking its benefit. For him, this horse will be a shield against
poverty .» ,3)
Al-Bukhari recorded that TJrwah bin Abi Al-Ja‘d Al-Bariqi
said that the Messenger of Allah £g said,
^rrVl liiOJl fJJ ^J\ JliJl J> lyX* Jlijl>
“Good will remain in the forelocks of horses until the Day of
Al-Muwatta 2:414.
t 2 ' Al-Bukhari : 2860 and Muslim : 987 .
131 Ahmad 1:395.
347
Surah 8. Al-Anfdl (59 - 60) (Part-10)
Resurrection, (that is) reward, and the spoils of war. n' 11
Allah said next,
ito threaten }, or to strike fear,
ithe enemy of Allah and your enemy }, the disbelievers,
Ji
iand others besides them}, such as Bani Qurayzah, according to
Mujahid, 121 or persians, according to As-Suddi. 13 '
Muqatil bin Hayyan and ‘Abdur-Rahman bin Zayd bin Aslam
said that this Ayah refers to hypocrites, 141 as supported by
Allah’s statement,
*5 v i>Vf ^ ££ }
4And among the bedouins around you, some are hypocrites,
and so are some among the people of Al-Madtnah who persist in
hypocrisy; you know them not, We know them. }[9:101\.
Allah said next,
4 And whatever you shall spend in the cause of Allah shall be
repaid to you, and you shall not be treated unjustly.}
Allah says, whatever you spend on Jihad will be repaid to
you in full.
We also mentioned Allah’s statement,
JtSi gi cSS & & if m 4
ifj fe* ifi
4The parable of those wlw spend their wealth in the way of Allah, is
111 FathAl-Bari 6:66
121 At-Jabari 14:36.
131 At-Jabari 14:36.
141 At-Tabari 14:36.
349
Surah 8. Al-Anfal (61 - 63) ( Part-10 )
}But if they incline}, and seek,
ito peace}, if they resort to reconciliation, and seek a treaty of
non-hostility,
4 l/oi/ also incline to it}, and accept offers of peace from them.
This is why when the pagans inclined to peace in the year of
Hudaybiyah and sought cessation of hostilities for nine years,
between them and the Messenger of Allah he accepted this
from them, as well as, accepting other terms of peace they
brought forth. ‘Abdullah bin Al-Imam Ahmad recorded that ‘Ali
bin Abi Talib said that the Messenger of Allah ag said,
• JLUl j j£, jl j\ ^1“
« There will be disputes after me, so if you have a way to end
them in peace, then do so.® 111
Allah said next,
iand trust in Allah.} Allah says, conduct a peace treaty with
those who incline to peace, and trust in Allah. Verily, Allah will
suffice for you and aid you even if they resort to peace as a
trick, so that they gather and reorganize their forces,
ithen verily, Allah is All-Sufficient for you}.
Reminding the Believers of Allah’s Favor of uniting
Them
Allah mentioned His favor on the Prophet Sfe, in that He
aided him with believers, the Muhajirin and the Ansar,
l1 ' Ahmad 1:90.
350
Tahir Ibn Kathir
iHe it is Who has supported you with His help and with the
believers. And He has united their hearts. $
The Ayah says, ‘it is Allah who gathered the believers’
hearts, believing, obeying, aiding and supporting you - O
Muhammad,’
ZM Z f j £ iiat ft
ilf you had spent all that is in the earth, you could not have
united their hearts.}
because of the enmity and hatred that existed between them.
Before Islam, there were many wars between the Ansar tribes
of Aws and Khazraj, and there were many causes to stir
unrest between them. However, Allah ended all that evil with
the light of faith,
'oK ^ if*** £. it -JZX. if
iAnd remember Allah's favor on you, for you were enemies one
to another, but He united your hearts, so that, by His grace,
you became brethren, and you were on the brink of a pit of
Fire, and He saved you from it. Thus Allah makes His Ayat
clear to you, that you may be guided .} [3:103]
In the Two Sahths, it is recorded that when the Messenger of
Allah jg gave a speech to the Ansar about the division of war
booty collected in the battle of Hunayn, he said to them,
Vj 55,1 V; 55,1 r*V $ jtiiVi u»
«0 Ansar! Did I not find you misguided and Allah guided you
by me, poor and Allah enriched you by me, and divided and
Allah united you by me?'
Every question the Prophet jg asked them, they said, “Truly,
the favor is from Allah and His Messenger.” 111 Allah said.
iBut Allah has united them. Certainly He is All-Mighty, All-
Wise. } y
111 Fath Al-Bdri 7 :644 and Muslim 2 :738 .
351
Surah 8. Al-Anfal (64 - 66) (Part-10)
He is the Most Formidable, and the hopes of those who have
trust in Him, never end unanswered; Allah is All-Wise in all of
His decisions and actions.
tfjf oj; osu i^u 2^4 •£-; j&. 4 ‘46#
ittf '-iii- cjsif 'J p» ij>S" Si
oi^j OjJijl tjtLw >SK f&i J>2 0[j 0|CjU l£liu ‘j\£> iU (> ^= C ; ^2 oU uli»
^64. O Prophet! Allah is sufficient for you and for the believers
who follow you.)
465. O Prophet! Urge the believers to fight. If there are twenty
steadfast persons among you, they will overcome two hundred,
and if there be a hundred steadfast persons they will overcome a
thousand of those who disbelieve, because they (the disbelievers)
are people who do not understand.)
466. Now Allah has lightened your (task), for He knows that
there is weakness in you. So if there are of you a hundred
steadfast persons, they shall overcome two hundred, and if there
are a thousand of you, they shall overcome two thousand by the
leave of Allah. And Allah is with the patient.)
Encouraging Believers to fight in Jihad; the Good News
that a Few Muslims can overcome a Superior Enemy
Force
Allah encourages His Prophet and the believers to fight
and struggle against the enemy, and wage war against their
forces. Allah affirms that He will suffice, aid, support, and help
the believers against their enemies, even if their enemies are
numerous and have sufficient supplies, while the believers are
few. Allah said,
4 : 4&i' £
40 Prophet! Urge the believers to fight), encouraged and called
them to fight. The Messenger of Allah jg used to encourage the
Companions to fight when they faced the enemy. On the day of
Badr when the idolaters came with their forces and supplies,
352
Tafsfr Ibn Kathir
he said to his Companions,
oljUJl l £>■ I
a Get ready and march forth towards a Paradise as wide as the
heavens and earth j
‘Umayr bin Al-Humam said, “As wide as the heavens and
earth?” The Messenger jg said,
a p -^ 9
«Yes» 'Umayr said, “Excellent! Excellent!” The Messenger m
asked him,
«What makes you say, ' Excelletit ! Excellent /?» He said, “The hope
that I might be one of its dwellers.” The Prophet sg said,
If itfjf.
6 You are one of its people .» Umayr went ahead, broke the
scabbard of his sword, took some dates and started eating
from them. He then threw the dates from his hand, saying,
“Verily, if I lived until I finished eating these dates, then it is
indeed a long life.” He went ahead, fought and was killed, may
Allah be pleased with him. 1 ^
Allah said next, commanding the believers and conveying
good news to them.
Si I5if 524 J&. & £u ^ pi p
ilf there are huenty steadfast persons among you, they will
overcome two hundred, and if there be a hundred steadfast
persons, they will overcome a thousand of those who
disbelieve.}
The Ayah says, one Muslim should endure ten disbelievers.
Allah abrogated this part later on, but the good news
remained. ‘Abdullah bin Al-Mubarak said that Jarir bin Hazim
narrated to them that, Az-Zubayr bin Al-Khirrit narrated to
him, from ‘Ikrimah, from Ibn ‘Abbas, “When this verse was
(i)
Muslim 3 .1511 .
353
Surah 8. Al-Anfal (64 - 66) ( Part-10 )
revealed,
pi JZ .!>
ilf there are twenty steadfast persons among you, they will
overcome two hundred...}
it became difficult for the Muslims, when Allah commanded
that one Muslim is required to endure ten idolators. Soon
after, this matter was made easy,
Jit
iNow Allah has lightetied your (task)}, until.
ithey shall overcome two hundred...}
Allah lowered the number [of adversaries that Muslims are
required to endure], and thus, made the required patience
less, compatible to the decrease in numbers.” 111 Al-Bukhari
recorded a similar narration from Ibn Al-Mubarak .* 21
Muhammad bin Ishaq recorded that Ibn ‘Abbas said, “When
this Ayah was revealed, it was difficult for the Muslims, for
they thought it was burdensome since twenty should fight two
hundred, and a hundred against a thousand. Allah made this
rnling easy for them and abrogated this Ayah with another
Ayah,
<} j# jfci Jit
iNoio Allah has lightened your (task), for He knows that there
is weakness in you ...}
Thereafter, if Muslims were half as many as their enemy,
they were not allowed to run away from them. If the Muslims
were fewer than that, they were not obligated to fight the
disbelievers and thus allowed to avoid hostilities .”* 31
ill
| 2 |
13 ]
•VJi Ji’j jffi\ ^ J &}
it ^ it \&j t#
Abu Dawud 3 :105.
Fath Al-Bari 8 : 163 .
Al-Bukhari: 4652-4653.
Surah 8. Al-Anfdl (67 - 69) ( Part-10 )
355
iWere it not a previous ordainment from Allah...},
“In the Preserved Book, that war spoils and prisoners of war
will be made allowed for you,
iwould have touched you for what you took}, because of the
captives.
£&L}
4a severe torment.} Allah, the Exalted said next,
4So enjoy what you have gotten of booty in war, lawful and
good}."
Al-‘Awfi also reported this statement from Ibn ‘Abbas. 11 * A
similar statement was collected from Abu Hurayrah, Ibn
Mas'ud, Said bin Jubayr, ‘Ata’, Al-Hasan Al-Basri, Qatadah
and Al-A‘mash.* 2 * They all stated that,
}Were it not a previous ordainment from Allah..} refers to allowing
the spoils of war for this Ummah.
Supporting this view is what the Two Sahihs recorded that
Jabir bin ‘Abdullah said that the Messenger of Allah jg said,
^ 'di? p C_lap{»
P'j d ‘Cj&j d 4-j
4 _ r - VJl d\ d\ i)\Sj tiplllll j
«/ have been given five things which were not given to any
Prophet before me. (They are :) Allah made me victorious by awe,
(by His frightening my enemies) for a distance of one month's
journey. The earth has been made a place for praying and a
purifyer for me. The booty has been made lawful for me, yet it =
111 At-Jabari 14:65.
121 At-Jabari 14:65-69.
356
Tafsir Ibn Katlur
was not lawful for any-
one else before me. I
have been given the right
of intercession (on the
Day of Resurrection).
Every Prophet used to be
sent to his people only,
but l have been sent to
all mankind.
Al-A‘mash narrated
that Abu Salih said
that Abu Hurayrah
said that the
Messenger of Allah
said,
9^4
xJjJ'
«War booty was never
allowed for any among
mankind except ws.»
[Abu Hurayrah said;]
This is why Allah the
Most High said,
4So enjoy what you have gotten of booty in war, lawful and
good .y®
The Muslims then took the ransom for their captives. In his
Sunan, Imam Abu Dawud recorded that Ibn ‘Abbas said that
the Messenger of Allah fixed four hundred ( Dirhams ) in
ransom from the people of Jdhiliyyah in the aftermath of
Badr.l 3 ' The majority of the scholars say that the matter of
prisoners of war is up to the Imam. If he decides, he can have
them killed, such as in the case of Bani Qurayzah. If he
111 Fath Al-Bari 1 :519 and Muslim 1 :370.
Tuhfat Al-Ahwadhi 8 :474 , An-Nasal in Al-Kubr& 6 :352 .
131 Abu Dawud 3:139.
jL-k- ji '5
l X 3 ^ ' p *-T~ =CX**> 'tjjf ' of)
f' •> •; -
jfL ji/ Vl jlj\ -' j 0 .
357
Surah 8. Al-Anfdl (70 - 71) ( Part-10 )
decides, he can accept a ransom for them, as in the case of the
prisoners of Badr, or exchange them for Muslim prisoners. The
Messenger jg exchanged a woman and her daughter who were
captured by Salamah bin Al-Akwa‘, for exchange of some
Muslims who were captured by the idolators, or if he decides he
can take the prisoner as a captives.
l*-i liji- 4 (i* . oi iJ—I-V' If-ti^
Jj ii' 'jiLi- Jii jjj jy* ii'j -ip'
ix iifj
470. O Prophet! Say to the captives that are in your hands : " If
Allah knows any good in your hearts , He will give you
something better than what has been taken from you, and He
will forgive you, and Allah is Oft-Forgiving, Most Merciful />
471. But if they intend to betray you, they indeed betrayed
Allah before. So He gave (you) power over them. And Allah is
All-Knower, All-Wise
Pagan Prisoners at Badr were promised better than what
They lost, if They become Righteous in the Future
Muhammad bin Ishaq reported that ‘Abdullah bin ‘Abbas
said that before the battle of Badr, the Messenger of Allah sgg
said,
p-JJ if-lA V I j>- j>-\ JiS
lit zjb If 'j li&b
• « l X X , , 'I «* * f • r , i *
Jr. Crt lit - '^-t 0l£i
jC-:\ 'J, ^
«/ have come to know that some people from Bani Hdshim and
others were forced to accompany the pagans, although they had
no desire to fight us. Therefore, whoever meets any of them
(Bani Hashim), do not kill him. Whoever meets Abu Al-
Bukhtari bin Hishdm, should not kill him. Whoever meets Al-
4 Abbas bin 'Abdul-Muttalib, let him not kill him, for he was
forced to come (with the pagan army).*
Abu Hudhayfah bin *Utbah said, “Shall we kill our fathers,
children, brothers and tribesmen (from Quraysh), and leave Al-
‘Abbas? By Allah! If I meet him, I will kill him with the sword.”
Surah 8. Al-Anfdl (70 - 71) ( Part-10 )
359
o jjjjj Y !<il3 Y*
'No, by Allah! Do not leave any Dirham of if.* 1 ' 1 And from
Yunus Biklar, from Muhammad bin Ishaq, from Yazid bin
Ruwman, from Urwah, from Az-Zuhri that several people said
to him, “The Quraysh sent to the Messenger of Allah j££
concerning ransoming their prisoners, and each tribe paid what
was required for their prisoners. Al- ‘Abbas said, ‘O Allah’s
Messenger! I became a Muslims before.’ The Messenger of Allah
said,
eu ia i % Jii ty jjl : us Jin
61 40^' 6? crJ'j
*j4i J; *rO^' tri J 1 ,j;
* * * ~ m T* * * ^
knows if you are Muslim! If what you are claiming is
true, then Allah will compensate you. As for your outward
appearance, it was against us. Therefore, ransom yourself, as
well as, your nephews Nawfal bin Al-Hdrith bin 'Abdul-
Muttalib and 'Aqtl bin Abu Tdlib bin 'Abdul-Muttalib, and also
your ally 'Utbah bin 'Amr, from Bani Al-Hdrith bin Fihr.»
Al- ‘Abbas said, ‘I do not have that (money), O Allah’s
Messenger!’ The Messenger sH said.
iIJla {£ jj : I 4 J cJUi jjiM l f\j cjt JiiS ^JJl JUJI
*?l 4l \fS-j jJiill J£»S (_j jjl JUJI Lifi
'‘What about the wealth that you and Umm Al-Fadl buried,
and you said to her, 'If I am killed in this battle, then this
money that I buried is for my children Al-Fadl, ‘Abdullah and
Quthm ?»
Al-‘Abbas said, *By Allah, O Allah’s Messenger! 1 know that you
are Allah’s Messenger, for this is a thing that none except
Umm Al-Fadl and I knew. However, O Allah’s Messenger!
Could you count towards my ransom the twenty Uwqiyah
(pertaining to a weight) that you took from me (in die battle)?’
The Messenger of Allah said,
•ill* Juj Jit i^i. b\i Y»
111 FathAl-BOri 7:373.
360
Tafsir Ibn Kathir
«No, for that was money that Allah made as loar spoils for ns
from yoio.
So Al-‘Abbas ransomed himself, his two nephews and an
ally, and Allah revealed this verse,
jy-t ii'i jiiy f £-=C .; .iJ
40 Prophet! Say to the captives that are in your hands: "If
Allah knows any good in your hearts, He loill give you
something better than what has been taken from you, and He
will forgive you, and Allah is Oft-Forgiving, Most Merciful ."4
[8:70]
Al- ‘Abbas commented, ‘After I became Muslim, Allah gave me
twenty servants in place of the twenty Uwqiyah I lost. And I
hope for Allah’s forgiveness.
Al-Hafi? Abu Bakr Al-Bayhaqi recorded, that Anas bin Malik
said, “The Prophet sfe was brought some wealth from Bahrain
and said;
„ t | , >•
a Distribute it in my Masjid » and it was the biggest amount of
goods Allah’s Messenger had ever received. He left for prayer
and did not even look at the goods. After finishing the prayer,
he sat by those goods and gave some of it to everybody he
saw. Al- ‘Abbas came to him and said, ‘O Allah’s Messenger!
give me (something) too, because I gave ransom for myself and
‘Aqll.’ Allah’s Messenger^ told him to take. So he stuffed his
garment with it and tried to carry it away but he failed to do so.
He said, ‘Order someone to help me in lifting it.’ The Prophet sg
refused. He then said to the Prophet jg, “Will you please help
me to lift it?’ Allah’s Messenger jg refused. Then Al-‘Abbas
dropped some of it and lifted it on his shoulders and went
away. Allah’s Messenger $£g kept on watching him till he
disappeared from his sight and was astonished at his
greediness. Allah’s Messenger did not get up until the last coin
Al-Qurtubi 8:52. This Hadith is not authentic. Some of the
information in it is supported by a Hadith recorded by At-Tabarani
and others, see Majma' Az-Zawa’id no. 11033 and Majma ‘ Al-
Bahrayn no . 3318.
362
Surah 8. Al-Anfdl (70 - 71) ( Part-10 )
was distributed.”* 1 * Al- Bukhari also collected this Hadlth in
several places of his Sahih* 2 ' with an abridged chain, in a
manner indicating his approral of it.
Allah said,
TOr 1 Oi *#>
iBut if they intend to betray you, they indeed betrayed Allah
before ) meaning,
l oIj4
4But if they intend to betray you) in contradiction to what they
declare to you by words.
4& oi
*
4 they indeed betrayed Allah before), the battle of Badr by
committing disbelief in Him,
4So He gave (you) power over them), causing them to be captured
in Badr,
4Zg. is $&)
4And Allah is All-Knower, All-Wise.)
He is Ever Aware of his actions and All-Wise in what He
decides.
ijji* igjllj ^ (vf— *>—*'» o^jjt
ivj't: Jt C ojlj jfo ♦tlj'
0>lu-ju Cj <ilj j^uj ^=CU» ju)i 4 ojj
472. Verily, those who believed, and emigrated and strove hard
and fought with their property and their lives in the cause of
Allah as well as those who gave (them) asylum and help, -
[1 * Al-Bayhaqi 6 :356.
’ 2| Al-Bukhari : 42 1 , 3049 and 3165. The abridged chain is part of the
one quoted by Al-Bayhaqi , that chain is itself used by Al-Bukhari in
other places of his Sahih.
362
Tafsir Ibn Kathir
these are (all) allies to one another. And as to those who
believed but did not emigrate, you owe no duty of protection to
them until they emigrate, but if they seek your help in religion,
it is your duty to help them except against a people with whom
you have a treaty of mutual alliance; and Allah is the All-Seer
of what you do.}
The Muhajirin and Al-Ansar are the Supporters of One
Another
Here Allah mentions the types of believers, dividing them
into the Muhajirin, who left their homes and estates,
emigrating to give support to Allah and His Messenger to
establish His religion. They gave up their wealth and
themselves in this cause. There are also the Ansar, the
Muslims of Al-Madlnah, who gave asylum to their Muhajirin
brethren in their own homes and comforted them with their
wealth. They also gave aid to Allah and His Messenger by
fighting alongside the Muhajirun. Certainly they are,
Rallies to one another}, for each one of them has more right to
the other than anyone else. This is why Allah’s Messenger jgg
forged ties of brotherhood between the Muhajirin and Ansar, as
Al-Bukhari recorded from Ibn ‘Abbas. 111 They used to inherit
from each other, having more right to inheritance than the
deceased man’s relatives, until Allah abrogated that practice
with the fixed share for near relatives. Imam Ah mad recorded
that Jarir bin ‘Abdullah Al-Bajali said that the Messenger of
Allah jgg said,
*T7ie Muhajirun and Al-Ansdr are the supporters of each other,
while the Tulaqd ' of Quraysh (whom the Prophet M set free
after conquering Makkah) and 'Utaqd' from Thaqif (whom the
Prophet set free from captivity after the battle of Hunayn)
are supporters of each other until the Day of Resurrection .»
(i)
Fath Al-B&ri 12:30.
363
Surah 8. Al-Anfdl (72) ( Part-10 )
Only Ahmad collected this HadithJ
Allah praised the Muhajirin and the Ansar in several Ayat of
His Book and His Messenger ^ (also praised them too). Allah
said,
«•***
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V
frij AlP
i »«; *->1 * I
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iAttd the foremost to embrace Islam of the Muhajirun and the
Ansar and also those who followed them exactly. Allah is well-
pleased with them as they are well-pleased with Him. He has
prepared for them gardens under which rivers flow
(Paradise) .>[9: 100] ,
A'6-^ && 4 £$ 'S # ^}
AAllah has forgiven the Prophet, the Muhajirin and the Ansar
who followed him in the time of distress.} [9:117], and,
<if Si i>£&< , j Ji S?J' ^
Oi c£i$J JW C/J() {Jjoyjiitf jU jiljiiy Sit
S'? jij <i£ 4 fc> lyj t-i ti "i> j^l iS*
4 (And f/iere is a/so a s/wre in this booty) for the poor
Muhajirin, who were expelled from their homes and their
property, seeking bounties from Allah and (His) good pleasure,
and helping Allah and His Messenger. Such are indeed the
truthful. And those who, before them, had homes (in Al-
Madinah) and adopted the faith, love those who emigrate to
them, and have no jealousy in their breasts far that which they
have been given, and give them (emigrants) preference over
themselves even though they were in need of that} [59:8-9].
The best comment on Allah’s statement,
i#} "jj}
A... and have no jealousy in their breasts for that which they
have been given}
111 Ahmad 4:363.
364
Tafsir Ibn Kathir
is that it means, they do not envy the Muhajirin for the
rewards that Allah gave them for their emigration. These Ay at
indicate that the Muhajirin are better in grade than the Ansar,
and there is a consensus on this ruling among the scholars.
The Believers Who did not emigrate did not yet receive
the Benefits of Wilayah
Allah said,
iS*- itsr- Jl J Q 1* isit'c !£*'*
iAnd as to those who believed but did not emigrate, yon owe
no duty of protection to them until they emigrate, $ [8:72].
This is the third category of believers, those who believed,
but did not perform Hijrah and instead remained in their
areas. They do not have any share in the war booty or in the
fifth [designated for Allah and His Messenger, the relatives of
the Prophet the orphans, the poor and the wayfarer], unless
they attend battle.
Imam Ahmad recorded that Buraydah bin Al-Haslb Al-Aslami
said, “When the Messenger of Allah would send a
commander with an expedition force or an army, he would
advise him to have Taqwa of Allah and be kind to the Muslims
under his command. He used to say,
y* ‘ijji- 0 . 4 I lil i4)L yS > Ijhli i«il jJ— ^ J 4)1
jisii t$j[ u ji - dti>- Jj
pi . yfj- >~iSj JjU i (*'^-^[1 Jj p-#*ii • pi** ‘(*4-?
p-$i ji JiJi jj j ft jj jf Jj
Ijjliit J \y\ Oji Jl Ji- U p.fe l p dlj U
p^** (* p-fr^ p ^j c-li
£-* *j' V] jJiJl J ji-jJ o_j^e Vj JU
vl«5j p+ip JiSte l_jjl»j jji ;Uapl Jl p4*^ tljll pi jU i. JJ— ».ll
pi jiilj Iji' jji ip-fie-
«Fig/if /« f/ie Name of Allah, in the cause of Allah. Fight those
who disbelieve in Allah. When you meet your Mushrik enemy,
then call them to one of three choices, and whichever they agree
365
Surah 8. Al-Anfdl (73) ( Part-10 )
to, then accept it and turn away from them. Call them to
embrace Islam, and if they agree, accept it from them and turn
away from them . Then call them to leave their area and come to
areas in which the Muhajirin reside. Make known to them that
if they do this, they will have the rights, as well as, the duties
of the Muhajirin. If they refuse and decide to remain in their
area, make known to them that they will be just like Muslim
bedouins, and that Allah's law applies to them just as it does to
all believers. However, they will not have a share in the war
booty or Fat' (booty without war), unless they perfortn jihad
along with Muslims . If they refuse all of this, then call them to
pay the Jizyah, and if they accept, then take it from them and
turn away from them. If they refuse all these [three] options,
then trust in Allah and fight them.
Muslim collected this Hadith J 21
Allah said next.
4But if they seek your help in religion it is your duty to help
them.}
Allah commands, if these bedouins, who did not perform
Hijrah, ask you to aid them against their enemy, then aid
them. It is incumbent on you to aid them in this case,
because they are your brothers in Islam, unless they ask you
to aid them against disbelievers with whom you have a fixed-
term treaty of peace. In that case, do not betray your treaties
or break your promises with those whom you have treaties of
peace. This was reported from Ibn ‘Abbas. 131
Jfjii Joai iL3j1
'ctM
473. And those who disbelieve are allies of one another, (and) if
you (Muslims) do not do so (protect one another), there will be
Fitnah on the earth, and great corruption. }
111 Ahmad 5:352.
121 Muslim 3 : 1357.
131 At-Tabari 14:83.
Me Tafsir Ibn Kathtr
The Disbelievers are Allies of Bach Other; the Muslims
are not their Allies
After Allah mentioned that the believers are the supporters of
one another, He severed all ties of support between them and
the disbelievers. In his Mustadrak, Al-Hakim recorded that
Usamah said that the Prophet jg said,
V '
“No followers of two religions inherit from each other.
Therefore, neither a Muslim inherits from a disbeliever nor a
disbeliever from a Muslim .*
The Prophet sg recited this Ayah,
iAnd those who disbelieve are supporters of one another, (and)
if you (Muslims) do not do so (protect one another), there will
be Fitnah on the earth, and great corruption. $
Al-Hakim said, “Its chain is Sahih, and they did not record
it.” 11 * However, the following, from Usamah bin Zayd, is in the
Two Sahihs; the Messenger of Allah jg said,
^isdi Yj 'j&\
i Neither a Muslim inherits from a disbeliever nor a disbeliever
inherits from a Muslim. » |2)
Allah said next,
j?# 4
iff you do not do so, there will be Fitnah and oppression on the
earth, and a great corruption},
meaning, if you do not shun the idolaters and offer your
loyalty to the believers, Fitnah will overcome the people. Then
confusion [polytheism and corruption) will be rampant, for the
believers will be mixed with disbelievers, resulting in
tremendous, widespread trials [corruption and mischief)
between people.
111 Al-Hakim 2:240.
Fath Al-Bari 12 :51 and Muslim 3 : 1233 .
Surah 8 . Al-Anfal (74 - 75) ( Part-10 )
367
474. And those who believed, and emigrated and strove hard in
the cause of Allah (Al-Jihad), as well as those who gave (them)
asylum and aid - these are the believers in truth, for them is
forgiveness and a generous provision.}
475. And those who believed afterwards, and emigrated and
strove hard along with you, they are of you. But kindred by
blood are nearer to one another (regarding inheritance) in the
decree ordained by Allah. Verily, Allah is the All-Knower of
everything .}
Believers in Truth
After Allah affirmed the ruling of loyalty and protection
between the believers in this life, He then mentioned their
destination in the Hereafter. Allah also affirmed the faith of the
believers, just as mentioned in the beginning of this Surah,
and that He will reward them with forgiveness and by erasing
their sins, if they have any. He also promised them honorable
provisions that are abundant, pure, everlasting and eternal;
provisions that never end or run out, nor will they ever cause
boredom, for they are delightful and come in great varieties.
Allah then mentioned that those who follow the path of the
believers in faith and performing good deeds, will be with them
in the Hereafter. Just as Allah said,
4 And the foremost to embrace Islam...} (9:100), until the end of
the Ayah. He also said,
4 fa
M J
iAnd those who came after them ...} (59:10).
A Hadlth that is in the Two Sahihs, which is Mutawatir and
has several authentic chains of narrations, mentions that the
Messenger of Allah said,
368
Tafsir Ibn Kathir
“One will be in the company of those whom he loves. d* 1 *
Another Hadith states,
«He zoho loves a people is one of them*, and in another narration,
he jg said, . ,
“r*" >~- D
* ...will be gathered with them (on the Day of Resurrection)
Inheritance is for Designated Degrees of Relatives
Allah said,
4 u-?*^ <0
4Buf kindred by blood are nearer to one another (regarding
inheritance) in the decree ordained by Allah},
meaning, in Allah’s decision. This Ayah encompasses all
relatives, not only the degrees of relative who do not have a fixed,
designated share in the inheritance, as some people claim and
use this Ayah to argue. According to Ibn ‘Abbas, Mujahid,
Ikrimah, Al-Hasan, Qatadah and several others, 13 * this Ayah
abrogated inheriting from those with whom one had ties of
treaties or brotherhood, as was the case in the beginning of Islam.
So it applies to all relatives, and as for those who do not inherit,
then this is supported by the Hadith,
. . X '' » t *
jl J A4>- .1;
« Indeed Allah had alloted every right to the one who deserves
it, so there may be no will for an heir .* |4 *
Therefore, this Ayah also includes those who have a fixed
share of inheritance. Allah knows best.
This is the end of the Tafsir of Surat Al-Anfal, all praise and
thanks are for Allah, in Him we trust, and He is sufficient for
us, what an excellent supporter He is.
111 Fath Al-B&ri 10:573.
121 At-Tabar&ni 3:19.
[3 ' At-Tabari 14:90.
* 4 * Abu Dawud 3 :29 1 .
Surah 9. At-Tawbah (1 - 2) (Part-10)
369
The Tafsir of Surat At-Tawbah
(Chapter - 9)
Which Was Revealed in Al-Madinah
Jr
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42 . Freedom from (all)
obligations (is declared)
from Allah and His Mes-
senger (sij to those of
the Mushrikin (idola-
ters), with whom you
made a treaty
42. So travel freely (0
Mushrikin) for four
months (as you will)
throughout the land, but
know that you cannot
escape (from the punish-
ment of) Allah; and Al-
lah will disgrace the
disbelievers .$>
Why there is no
Basmalah in the Beginning of This Surah
This honorable Surah (chapter 9) was one of the last Surahs
to be revealed to the Messenger of Allah 3g. Al-Bukhari
recorded that Al-Bara’ said, “The last Ayah to be revealed was,
4jih£3i 4 iif J» < ±Is>&lj^
370
Tafsir Ibn Kathir
iThey ask you for a legal verdict. Say: "Allah directs (thus)
about Al-Kaldlah .'>( 4 : 1 76 ] ,
while the last Surah to be revealed was Bar&’ah. ,,{1] The
Basmalah was not mentioned in the beginning of this Surah
because the Companions did not write it in the complete copy
of the Qur’an ( Mushaf) they collected, following the
Commander of the faithful, TJthman bin ‘Affan, may Allah be
pleased with him.
The first part of this honorable Surah was revealed to the
Messenger of Allah jg when he returned from the battle of
Tabok, during the Hajj season, which the Prophet |j§ thought
about attending. But he remembered that the idolaters would
still attend that Hajj, as was usual in past years, and that they
perform Tawaf around the House while naked. He disliked to
associate with them and sent Abu Bakr As-Siddlq, may Allah
be pleased with him, to lead Hajj that year and show the people
their rituals, commanding him to inform the idolaters that they
would not be allowed to participate in Hajj after that season. He
commanded him to proclaim,
4'jslAy $ M
iFreedom from (all) obligations (is declared) from Allah and His
Messenger (M)---$,
to the people. When Abu Bakr had left, the Messenger jj§ sent
‘Ali bin Abu Talib to be the one to deliver this news to the
idolaters on behalf of the Messenger jgg, for he was the
Messenger’s cousin. We will mention this stoiy later.
Publicizing the Disavowal of the Idolaters
Allah said.
iFreedom from obligations from Allah and His Messenger
is a declaration of freedom from all obligations from Allah and
His Messenger 3g§,
ijt^ i-ji oKjV' 4 Si ^-4^ Sil
HI
Fath Al-B&ri 8 : 167 . This Surah was commonly called Bara’ah.
Surah 9. At-Tawbah (1 - 2) (Part-10)
371
ito those of the Mushrikin , with whom you made a treaty. So
travel freely (Mushrikin) for four months (as you will)
throughout the land ^ [9:1-2].
This Ayah refers to idolaters who had indefinite treaties and
those, whose treaties with Muslims ended in less than four
months. The terms of these treaties were restricted to four
months only. As for those whose term of peace ended at a
specific date later (than the four months), then their treaties
would end when their terms ended, no matter how long
afterwards, for Allah said,
in?
4 So fulfill their treaty for them until the end of their
term >[9:4].
So whoever had a coventant with Allah’s Messenger jg then
it would last until its period expired, this was reported from
Muhammad bin Ka*b Al-Qurazi and others. We will also
mention a Hadith on this matter. 11 '
Abu Ma'shar Al-Madani said that Muhammad bin Ka*b Al-
Qurazi and several others said, “The Messenger of Allah
sent Abu Bakr to lead the Hajj rituals on the ninth year (of
Hijrah). He also sent ‘Ali bin Abi Talib with thirty or forty Ayat
from Bara’ah ( At-Tawbah ), and he recited them to the people,
giving the idolaters four months during which they freely move
about in the land. He recited these Ayat on the day of 'Arafah
(ninth of DhQl-Hijjah). The idolaters were given twenty more
days (till the end) of DhUl-Hijjah, Muharram, Safar, Rabi‘ Al-
Awwal and ten days from Rabi‘ Ath-Thani. He proclaimed to
them in their camping areas, “No Mushrik will be allowed to
perform Hajj after this year, nor a naked person to perform
Tawaf around the House.’”' 2 ' So Allah said,
£ 3# S 3 && gU £ o-M J)
J * Jf) ji fe a 1 jSi-
111 At-Tabari 14:106-102.
' 2 ' Al-Tabari 6:304. The chain of narrators is not authentic. Al-Bukhari
recorded a similar Hadith with different wording . See no . 4363 .
372
Tafsir Ibn Kathfr
43. And a declaration from Allah and His Messenger to
mankind on the greatest day of Hajj that Allah is free from
obligations to the Mushrikm and so is His Messenger. So if you
repent, it is better for you, but if you turn away, then know
that you cannot escape Allah. And give tidings of a painful
torment for those who disbelieve .}
Allah says, this is a declaration,
ifrom Allah and His Messenger}, and a preface warning to
the people,
ion the greatest day of Hajj}, the day of Sacrifice, the best and
most apparent day of the Hajj rituals, during which the largest
gathering confers.
ithat Allah is free from (all) obligations to the Mushrikm and
so is His Messenger.}
also free from all obligations to them. Allah next invites the
idolators to repent,
iSo if you repent}, from the misguidance and Shirk you indulge
in,
ofi '&}
iit is better for you, but if you turn away}, and persist on your
ways,
ithen know that you cannot escape Allah}
Rather, Allah is capable over you, and you are all in His
grasp, under His power and will,
^
iAnd give tidings of a painful torment for those who
disbelieve}
Surah 9. At-Tawbah (3) (Part-10,
373
earning them disgrace and affliction in this life and the
torment of chains and barbed iron bars in the Hereafter. Al-
Bukhari recorded that Abu Hurayrah said, “Abu Bakr sent me
during that Hajj with those dispatched on the day of Sacrifice
to declare in Mina that no Mushrik will be allowed to attend
Hajj after that year, nor will a naked person be allowed to
perform Tawaf."
Humayd said, “The Prophet then sent ‘Ali bin Abi Talib
and commanded him to announce Bara’ah.” Abu Hurayrah
said, “Ali publicized Bara'ah with us to the gathering in Mina
on the day of Sacrifice, declaring that no Mushrik shall perform
Hajj after that year, nor shall a naked person perform Tawaf
around the House.” 1 11 Al-Bukhari also collected this Hadith the
this narration of which, Abu Hurayrah said, “On the day of
Nahr, Abu Bakr sent me along with other announcers to Mina
to make a public announcement that ‘No pagan is allowed to
perform Hajj after this year, and no naked person is allowed to
perform the Tawaf around the Ka'bah.’ Abu Bakr was leading
the people in that Hajj season, and in the year of The Farewell
Hajf when the Prophet sg performed Hajj, no Mushrik
performed Hajj.”’ [2] This is the narration that Al-Bukhari
recorded in the Book on Jihad.
Muhammad bin Ishaq reported a narration from Abu Ja'far
Muhammad bin ‘Ali bin Al-Husayn who said, “When Bara’ah
was revealed to Allah’s Messenger jg, and he had sent Abu
Bakr to oversee the Hajj rites for the people, he was asked, ‘O
Messenger of Allah! Why not send this [message] to Abu Bakr?’
So he jg; said,
“c bf J * && 'f*
elt will not be accepted to have been from me if it is not from a
man from my family J
Then he called for ‘Ali and said to him,
\ IS] jp *. Jl ^lljl ^ dSlj jJuS>
i Jfjt- olJli Vj t ^Ia]| JLju 15" N Ail
[11 Fath Al-Bari 8 : 168 .
[2[ Fath Al-Bari 8:168.
374
Tafsfr Ibn Kathfr
4i\ J JtJ; d 0 15 ^y j
iTake this section from the beginning of Bara'ah and proclaim
to the people on the day of the Sacrifice while they are gathered
at Mind that no disbeliever will enter Paradise, no idolator will
be permitted to perform Hajj after the year, there will be no
Tawaf while naked, and whoever has a covenant with Allah's
Messenger, then it shall be valid until the time of its
expiration .»
‘Ali rode the camel of Allah’s Messenger % named Al-‘Adba’
until he caught up with Abu Bakr in route. When Abu Bakr
saw him he said, ‘Are you here as a commander or a follower.’
‘Ali replied, ‘A follower.’ They continued on. Abu Bakr lead the
people in Hajj while the Arabs were camping in their normal
locations from Jahiliyyah. On the day of Sacrifice, 'Ali bin Abi
Talib stood and proclaimed, ‘O people! No disbeliever will be
admitted into Paradise, no idolator will be permitted to perform
Hajj next year, there shall be no Tawaf while naked, and
whoever has a covenant with Allah’s Messenger gg, then it shall
be valid until its time of expiration.’
So no idolator performed Hajj after that year, Tawaf around
the House while naked ceased. Then they returned to Allah’s
Messenger jg. So this was the declaration of innocence,
whoever among the idolators had no treaty, then he had a
treaty of peace for one year, if he had a particular treaty, then
it was valid until its date of expiration. ’’ ,11
1$ C2 p£ !&£ $ ifcs j£fc; j* f zgzst & pi#
44. Except those of the Mushrikin with whom you have a
treaty, and who have not subsequently failed you in aught, nor
have supported anyone against you. So fulfill their treaty for
them until the end of their term. Surely, Allah loves those who
I 1 * At-Tabari 14: 107 .This narration is not authentic because it is
Mursal. The text of the saying of the Prophet jg is supported by a
narration from Anas, recorded by At-Tirmidhi, under the Tafsfr of
this Surah. The remainder of the narration is supported by others.
The scholars explain the mention of the Prophet’s family to mean
that such representation was necessary when changing a treaty.
375
Surah 9. At-Tawbah (4 - 5) ( Part-10 )
have Taqwa .}
Existing Peace Treaties remained valid until the End of
Their Term
This is an exception regulating the longest extent of time for
those who have a general treaty - with out time mentioned - to
four months.
They would have four months to travel the lands in search of
sanctuary for themselves wherever they wish. Those whose
treaty mentioned a specifec limited term, then the longest it
would extend was to the point of its agreed upon termination
date. Hadiths in this regard proceeded. So anyone who had a
treaty with Allah’s Messenger gg, it lasted until its specific
termination date. However, those in this category were required
to refrain from breaking the terms of the agreement with
Muslims and from helping non-Muslims against Muslims. This
is the type whose peace agreement with Muslims was carried
out to its end. Allah encouraged honoring such peace treaties,
saying.
41)1 6 ]
4 Surely , Allah loves those who have Taqwa} [9:4], who keep their
promises.
I# w* ^ ijbk %Ht ga
lit a sj tsc yum ijwst ijs 4 ^ jt.
45. So when the Sacred Months have passed, then fight the
Mushrikin wherever you find them, and capture them and
besiege them, and lie in wait for them in each and every
ambush. But if they repent and perform the Saldh, and give the
Zakdh, then leave their way free. Verily, Allah is Oft-
Forgiving, Most Merciful.}
This is the Ayah of the Sword
Mujahid, ‘Amr bin Shu'ayb, Muhammad bin Ishaq, Qat&dah,
As-Suddi and ‘Abdur-Rahman bin Zayd bin Aslam said that
376
Tafstr Ibn Kathir
the four months mentioned in this Ayah are the four-month
grace period mentioned in the earlier Ayah
^So travel freely for four months throughout the land.)
Allah said next,
<&ii sat p; ^
4So when the Sacred Months have passed...), meaning, TJpon the
end of the four months during which We prohibited you from
lighting the idolaters, and which is the grace period We gave
them, then fight and kill the idolaters wherever you may find
them.’ Allah’s statement next,
ithen fight the Mushrikin wherever you find them), means, on the
earth in general, except for the Sacred Area, for Allah said,
4f*J^*'* f £>£ *1* (S*- Jifo vf)
iAnd fight not with them at Al-Masjid Al-Haram, unless they
fight you there. But if they attack you, then fight
them.)[2:l91]
Allah said here.
iand capture them), executing some and keeping some
prisoners,
as
iand besiege them, and lie in wait for them in each and every
ambush),
do not wait until you find them. Rather, seek and besiege
them in their areas and forts, gather intelligence about them
in the various roads and fairways so that what is made wide
looks ever smaller to them. This way, they will have no choice,
but to die or embrace Islam,
i’U-j jjCc. iit 0 } 'jlij tyLstj lj»l3 ujj^
m
At-Jabari 14:136-137.
377
Surah 9. At-Tawbah (5 - 6) (Part-10)
4But if they repent and perform the Salah, and give the Zakdh,
then leave their way free. Verily, Allah is Oft-Forgiving, Most
Merciful. $
Abu Bakr As-Siddlq used this and other honorable Ayat as
proof for fighting those who refrained from paying the Zakdh.
These Ayat allowed fighting people unless, and until, they
embrace Islam and implement its rulings and obligations.
Allah mentioned the most important aspects of Islam here,
including what is less important. Surely, the highest elements
of Islam after the Two Testimonials, are the prayer, which is
the right of Allah, the Exalted and Ever High, then the Zakdh,
which benefits the poor and needy. These are the most
honorable acts that creatures perform, and this is why Allah
often mentions the prayer and Zakdh together. In the Two
Sahihs, it is recorded that Ibn ‘Umar said that the Messenger
of Allah said,
<iil j
j\j lii vj ^'i i if i
ji- JJllf ji
“/ have been commanded to fight the people until they testify
that there is no deity worthy of worship except Allah and that
Muhammad is the Messenger of Allah, establish the prayer and
pay the Zakdh. t 1 ' 1
This honorable Ayah (9:5) was called the Ayah of the Sword,
about which Ad-Dahhak bin Muzahim said, “It abrogated every
agreement of peace between the Prophet jg and any idolator,
every treaty, and every term.” Al-‘Awfi said that Ibn ‘Abbas
commented: “No idolator had any more treaty or promise of
safety ever since Surah Bara’ah was revealed. The four months,
in addition to, all peace treaties conducted before Bara’ah was
revealed and announced had ended by the tenth of the month
of Rabi‘ Al-Akhir.” |2 >
Aitl ^Iii £_LLi .' jSfLji J*
S pi
46. And if anyone of the Mushrikin seeks your protection then
11 * Fath Al-Bari 1 :95 and Muslim 1 :53.
121 At-Tabari 14:133.
3Z£ Tafsir Ibn Kathir
grant him protection so that he may hear the Word of Allah (the
Qur'an) and then escort him to where he can he secure, that is
because they are men who know not.}
Idolators are granted Safe Passage If They seek It
Allah said to His Prophet, peace be upon him,
iAnd if anyone of the Mushrikin}, whom you were commanded to
fight and We allowed you their blood and property,’
iX>&}
iseeks your protection }, asked you for safe passage, then accept
his request until he hears the Words of Allah, the Qur’an.
Recite the Qur’an to him and mention a good part of the
religion with which you establish Allah’s proof against him,
ig 2}
iand then escort him to where he can be secure} and safe, until he
goes back to his land, his home, and area of safety,
fsA* i $ & m
ithat is because they are men who know not.}
The Ayah says, *We legislated giving such people safe
passage so that they may learn about the religion of Allah, so
that Allfih’s call will spread among His servants.’
Ibn Abi Najih narrated that Mujahid said that this Ayah,
“Refers to someone who comes to you to hear what you say
and what was revealed to you (O Muhammad). Therefore, he is
safe until he comes to you, hears Allah’s Words and then
proceeds to the safe area where he came from.” 11 * The
Messenger of Allah used to thereafter grant safe passage to
those who came to him for guidance or to deliver a message.
On the day of Hudaybiyyah, several emissaries from Quraysh
came to him, such as TJrwah bin Mas’Ckd, Mikraz bin Hafs,
Suhayl bin ‘Amr and several others. They came mediating
between him and the Quraysh pagans. They witnessed the
iil
At-Tabari 14:139.
Surah 9. At-Tawbah (6) (Part-10) 379
great respect the
Muslims had for the
Prophet which
astonished them, for
they never before saw
such respect for
anyone, kings nor
czars. They went back
to their people and
conveyed this news to
them; this, among
other reasons, was
one reason that most
of them accepted the
guidance. When
Musaylimah the Liar
sent an emissary to
the Messenger of
Allah, he jg asked
him, “Do you testify
that Musaylimah is a
messenger from
Allah?" He said, “Yes.”
The Messenger of
Allah said,
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«/ would have cut off your head, if it was not that emissaries
are not killed.^ l]
That man, Ibn An-Nawwahah, was later beheaded when
‘Abdullah bin Mas'Ud was the governor of Al-Kufah. When it
became known that he still testified that Musaylimah was a
messenger from Allah, Ibn Mas'Qd summoned him and said to
him, “You are not delivering a message now!” He commanded
that Ibn An-Nawwahah be decapitated, may Allah curse him
and deprive him of His mercy. In summary, those who come
m Ibn Hisham 4:247.
380
Tafsfr Ibn Kathir
from a land at war with Muslims to the area of Islam,
delivering a message, for business transactions, to negotiate a
peace treaty, to pay the Jizyah, to offer an end to hostilities,
and so forth, and request safe passage from Muslim leaders or
their deputies, should be granted safe passage, as long as they
remain in Muslim areas, until they go back to their land and
sanctuary.
Hjj; jaxfx. jit
it at k p yaa a ^t
47. How can there be a covenant with Allah and with His
Messenger for the Mushrikin except those with whom you made
a covenant near Al-Masjid Al-Hardm (at Makkah)? So long as
they are true to you, stand you true to them. Verily, Allah
loves those who have Taqwa.$
Affirming the Disavowel of the Idolators
Allah mentions the wisdom in dissolving all obligations to the
idolators and giving them a four month period of safety, after
which they will meet the sharp sword wherever they are found.
4How can there be a covenant far the Mushrikin?^, a safe resort
and refuge, while they persist in Shirk with Allah, and disbelief
in Him and His Messenger,
■ “.' lit ^it
iexcept those with whom you made a covenant near Al-Masjid
Al-Haram$,
on the day of Hudaybiyyah. Allah said in another Ayah
[concerning the day of Hudaybiyyah],
4 y M p. ol 6j& ilitj u^jt ^ txr
4They are the ones who disbelieved and hindered you from Al-
Masjid Al-Hardm and detained the sacrificial animals, from
reaching their place of sacrifice . 4 [48:25]
Allah said next,
381
Surah 9. At-Tawbah (7) (Part-10)
iSo long as they are true to you, stand you true to them.},
if they keep the terms of the treaties you conducted with
them, including peace between you and them for ten years,
ithen stand you true to them. Verily, Allah loves those who
have Taqwd
The Messenger of Allah and the Muslims preserved the
terms of the treaty with the people of Makkah from the month
of Dhul-Qa'dah in the sixth year [of Hijrah], until the Quraysh
broke it and helped their allies, Banu Bakr, against Khuza'ah,
the allies of Allah’s Messenger jjg. Aided by the Quraysh, Banu
Bakr killed some of Bani Khuza'ah in the Sacred Area! The
Messenger of Allah sg led an invasion army in the month of
Ramadan, of the eighth year, and Allah opened the Sacred Area
for him to rule over them, all thanks are due to Allah. The
Messenger of Allah jg freed the Quraysh who embraced Islam
after they were overpowered and defeated. These numbered
around two thousands, and they were refered to by the name
‘Tulaqa’ afterwards. Those among them who remained in
disbelief and ran away from Allah’s Messenger were sent
promises of safe refuge for four months, during which they
were allowed to move about freely. They included Safwan bin
Umayyah, Ikrimah bin Abi Jahl and many others. Allah later
on guided them to Islam, and they became excellent believers.
Surely, Allah is worthy of all praise for all His actions and
decrees.
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48. How? When if you are overpowered by them, they regard
not the ties, either of kinship, (III) or of covenant (Dhimmah)?
With their mouths they please you, but their hearts are averse
to you, and most of them are rebellious.}
Allah encourages the believers to show enmity to the
idolaters and to dissociate from them, affirming that they do
not deserve to enjoy a covenant of peace, because of their
Shirk in Allah and disbelief in Allah’s Messenger jg. If these
disbelievers have a chance to defeat Muslims, they will cause
<$But if they repent, perform the Saldh...}
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412. But if they violate their oaths after their covenant, and
attack your religion with disapproval and criticism, then fight
(you) against the leaders of disbelief - for surely, their oaths are
nothing to them - so that they may stop (evil actions).}
The Oaths of the Leaders of Disbelief mean nothing to
Them
Allah says, if the idolators with whom you conducted peace
treaties for an appointed term break
^their oaths } meaning, terms of their treaties, and covenants
iand attack your religion...} with disapproval and criticism, it is
because of this that one who curses the Messenger, peace be
upon him, or attacks the religion of Islam by way of criticism
and disapproval, they are to be fought. This is why Allah said
afterwards,
ithen fight (you) against the leaders of disbelief - for surely,
their oaths are nothing to them - so that they may stop.}
so that they may refrain from the disbelief, rebellion and the
transgression they indulge in. Qatadah and others said that
the leaders of disbelief were Abu Jahl, TJtbah and Shaybah,
Umayyah bin Khalaf, and he went on to mention several
others. Al-A‘mash narrated from Zayd bin Wahb from
Hudhayfah; “The people of this Ayah were never fought
again.” 111 A similar statement was reported from ‘Ali bin Abi
Talib, may Allah be pleased with him. However, this Ayah is
general, even though the specific reason behind revealing it
was the idolators of Quraysh. So this Ayah generally applies to
At-Tabari 14:156.
384
Tafsir Ibn Kathfr
them and others as
well, Allah knows
best. Al-Walld bin
Muslim said that
Safwan bin ‘Amr
narrated that ‘Abdur-
Rahman bin Jubayr
bin Nufayr said that
when Abu Bakr sent
an army to Ash-
Sham, he advised
them, “You will find
some people with
shaved heads.
Therefore, strike the
swords upon the
parts that contain the
devil, for by Allah, it
is better to me to kill
one of these people
than to kill seventy
other men. This is
because Allah said,
itlien fight (you) against the leaders of disbelief
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413. Will you not fight a people who have violated their oaths
and intended to expel the Messenger while they did attack you
first? Do you fear them? Allah has more right that you should
fear Him if you are believers.}
m
Ibn Abi Hatim 6 : 1761 .
385
Surah 9. At-Tawbah (13 - 15) ( Part-10 )
414. Fight against them so that Allah will punish them by your
hands, and disgrace them and give you victory over them, and
heal the breasts of a believing people , 4
415. And remove the anger of their (believers') hearts. Allah
accepts the repentance of whom He wills. Allah is All-Knowing,
All-Wise .}
Encouragement to fight the Disbelievers, and some
Benefits of fighting Them
These Ayat encourage, direct and recommend fighting
against the idolators who break the terms of their covenants,
those who tried to expel the Messenger jg from Makkah. Allah
said in other Ayat,
Jr
y -ay—* y
4And (remember) wheti the disbelievers plotted against you to
imprison you, or to kill you, or to expell you; they were
plotting and Allah too was plotting; and Allah is the best of
those who plot. 4 (8:30],
3 'f£\j
4 ... and have driven out the Messenger and yourselves (from
your homeland) because you believe in Allah your Lord!}
[60:1], and,
4And verily, they were about to frighten you so much as to
drive you out from the land.} (17:76)
Allah’s statement,
4while they did attack you first}, refers to the battle of Badr when
the idolators marched to protect their caravan. When they
knew that their caravan escaped safely, they still went ahead
with their intent to fight Muslims out of arrogance, as we
mentioned before. It was also said that these Ayat refer to the
idolators breaking the peace agreement with Muslims and
386
Tafstr Ibtt Kathfr
aiding Bani Bakr, their allies, against Khuza'ah, the ally of the
Messenger of Allah jg. This is why the Messenger of Allah
marched to Makkah in the year of the victory, thus conquering
it, all thanks and praise is due to Allah.
Allah said,
^ oi & & \&)
4Do you fear them? Allah has more right that you should fear
Him if you are believers .>
Allah says here, “Do not fear idolaters, but fear Me instead,
for I am worthy of being feared by the servants due to My
might and punishment. In My Hand lies the matter; whatever
I will occurs, and whatever I do not will does not occur.’
Allah next said, while ordering the believers and explaining
the wisdom of ordaining Jihad against them, all the while able
to destroy their enemies with a command from Him,
•- * > >
'-&J ^
iFight against them so that Allah will punish them by your
hands, and disgrace them and give you victory over them, and
heal the breasts of a believing people.)
This Ayah includes all believers, even though Mujahid,
‘Ikrimah and As-Suddi said that it refers to Khuza'ah. 11 ’
Concerning the believers, Allah said;
iand remove the anger of their hearts), then
4 Allah accepts the repentance of whom He wills), from His
servants,
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iAllah is All-Knoioing), in what benefits His servants,
i
[ii
At-Tabari 14 :161 .
387
Surah 9. At-Tawbah (13 - 16) ( Part-10 )
4 All-Wise }, in His actions and statements, whether narrative or
legislative. Allah does what He wills, decides what He wills, and
He is the Just Who never wrongs any. Not even the weight of
an atom of good or evil is ever neglected with Him, but rather,
He compensates for it in this life and the Hereafter.
426. Do you think that you shall be left alone while Allah has
not yet tested those among you who have striven hard and
fought, and have not taken Walijah besides Allah and His
Messenger, and the believers. Allah is well-acquainted with
what you do.}
Among the Wisdom of Jihad is to test the Muslims
Allah said,
4 ^
4Do you think}, O believers that We will leave you untested with
matters that make apparent those who have pure, good intent
from those who have false intent? This is why Allah said next,
'jj M jlj 0$ tl) j}
Awhile Allah has not yet tested those among you who have
striven hard and fought and have not taken Walijah besides
Allah and His Messenger, and the believers...},
meaning, supporters and confidants. Rather, they are sincere
for Allah and His Messenger jg inwardly and outwardly.
Allah also said;
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iAlif-Ldm-Mim . Do people think that they will be left alone
because they say: "We believe," and will not be tested. And
We indeed tested those who were before them. And Allah will
certainly make known those who are true, and will certainly
make known those who are liars . . .} [29: 1-3],
388
Tafsir Ibn Kathir
j&j (£~t b ^t ' ‘f iii Jju Oj iLJ' ijli-jC J
4 D 0 you 1/rinfc that you will enter Paradise before Allah tests
those of you who fought (in His cause) and (also) tests those
who are patient?}[3:142], and,
iiji f u i-: £ ^ & v & &S® Si ® & &
iAlldlt mil not leave the believers in the state in which you are
now, until He distinguishes the wicked from the good}[ 3:179].
In summary, since Allah legislated Jihad for His servants, He
explained that the wisdom behind doing so includes testing
His servants, distinguishing between those who obey Him and
those who disobey Him. Allah, the Exalted, is the All-Knower
of what occurred, what will occur, and the true essence of
what might occur had He decided it. Therefore, Allah knows
everything before it occurs and how it will occur, there is no
deity worthy of worship except Him, nor a Lord except Him.
Truly, there is none who can avert Allah’s judgment and
decision.
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il7. It is not for the Mushrikin, to maintain the Masjids of
Allah, while they witness against themselves of disbelief. The
works of such are in vain and in Fire shall they abide.}
418. The Masjids of Allah shall be maintained only by those
who believe in Allah and the Last Day; perform the Salah, and
give Zakdh and fear none but Allah. It is they who are on true
guidance .}
It is not for Idolaters to maintain the Masjids of Allah
Allah says that it is not fitting that those who associate
others with Allah in worship should maintain the Masjids of
Allah that were built in His Name alone without partners.
Those who read the Ayah, “Masjid AUdh”, said that it refers to
Al-Masjid Al-Haram, the most honored Masjid on the earth,
Surah 9. At-Tawbah (17 - 18) ( Part-10 )
389
which was built, from the first day, for the purpose of
worshipping Allah alone without partners. It was built by
Khalil Ar-Rahman (the Prophet Ibrahim) peace be upon him.
The idolaters do this while they themselves testify to their
disbelief with their statements and actions. As-Suddi said, “If
you ask a Christian, What is your religion?’, He will tell you
he is a Christian. If you ask a Jew about his religion, he will
say he is a Jew, and the same for a Sabt and a Mushriki ’” |11
4The works of such are in vain >, because of their Shirk,
iand in Fire shall they abide.}
Allah said in another Ayah,
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4And why should not Allah punish them while they hinder
(men) from Al-Masjid Al-Hardm, and they are not its
guardians? None can be its guardians except those with Taqwd,
but most of than know «ot.^[8:34J.
Believers are the True Maintainers of the Masjids
Allah said,
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4The Masjids of Allah shall be maintained only by those who
believe in Allah and the Last Day.}
Therefore, Allah testifies to the faith of those who maintain the
Masjids.
‘Abdur-Razzaq narrated that ‘Amr bin MaymQn Al-Awdi said,
“I met the Companions of the Prophet igj and they were saying,
The Masjids are the Houses of Allah on the earth. It is a
promise from Allah that He is generous to those who visit Him
in the Masjids.,” Allah said next,
m
At-Tabari 14:165.
390
Tafsir lbn Kathir
{perform the Saldh}, one of the major acts of worship practiced
by the body,
{and give the Zakah}, which is the best act that benefits other
people.
{and fear none but Allah}, they fear only Allah, the Exalted, and
none else,
{ It is they who are on true guidance .}
‘Ali bin Abi Talhah said that lbn ‘Abbas said about Allah’s
statement,
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{ The Masjids of Allah shall be maintained only by those who
believe in Allah and the Last Day;}
“He who singles out Allah (in worship), has faith in the Last
Day.” [And he said]; “He who believes in what Allah has
revealed,
{perform the Salah}, establishes the five daily prayers,
{and fear none but Allah.}, worships Allah alone,
{u.f~^ Si \j& ^
{it may be they who are on true guidance.}
Allah says, It is they who are the successful ones in truth.’
Similarly, Allah said to His Prophet
Lily &*}
{It may be that your Lord will raise you to Maqam
Mahmud}[17:79\.
Surah 9. At-Tawbah (18 - 19) (Part-10,
391
Allah says here, ‘Your
Lord (O Muhammad)
shall grant you a
station of praise, that
is, the intercession
(on the Day of
Resurrection).' Every
‘might’ in the Qur’an
means ‘shall’.” 1 11
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419. Do you consider the providing of drinking water to the
pilgrims and the maintenance of Al-Masjid Al-Haram as equal
to the worth of those who believe in Allah and the Last Day,
and strive hard and fight in the cause of Allah? They are not
equal before Allah. And Allah guides not those people who are
the wrongdoers. 4
420. Those who believed and emigrated and strove hard and
fought in Allah's cause with their wealth and their lives, are far
higher in degree with Allah. They are the successful
421. Their Lord gives them glad tidings of mercy from Him,
At-Tabari 14:167.
392
Tafsir Ibn Kathir
and His being pleased (with them), and of Gardens (Paradise)
for them wherein are everlasting delights.}
ill. They will dwell therein forever. Verily, with Allah is a
great reward .}
Providing Pilgrims with Water and maintaining the
Sacred Masjid are not equal to Faith and Jihad
In his Tafsir, Al-‘Awfi reported that Ibn ‘Abbas explained this
Ayah : “The idolators said, ‘Maintaining Al-Masjid Al-Haram and
providing water for pilgrims are better than embracing the
faith and performing Jihad.’ They used to boast and show off
among the people because they claimed, they were the people
and maintainers of Al-Masjid Al-Haram. Allah mentioned their
arrogance and rejection (of the faith), saying to *the people of
Al-Haram’, who were idolators,
ilndeed My Ay at used to be recited to you, but you used to
turn back on your heels (denying them, and refusing to listen
to them with hatred). In pride, talking evil about it (the
Qur'an) by night.} (23:66-67].
They used to boast about being those who maintained the
Sacred Sanctuary,
italking about it by night}. They used to talk about this by night
while shunning die Qur’an and the Prophet Allah declared
that faith and Jihad with the Prophet are better than the
idolators’ maintaining Al-Masjid Al-Haram and providing water
for pilgrims. These actions - maintaining and serving Allah’s
House - will not benefit them with Allah because they associate
others with Him. Allah the Exalted said,
ivJfA pjil -at' ju}
iThey are not equal before Allah. And Allah guides not those
people who are t he wrongdoers.}
those who claimed they are the maintainers of the House.
Allah described them with injustice, on account of their Shirk,
393
Sura} i 9. At-Taivbah (19 - 22) ( Part-10 )
and thus, their maintaining the Masjid will not avail them.’’* 1 '
‘Ali bin Abi Talhah reported that Ibn ‘Abbas said, “This Ayah
was revealed about Al-‘Abbas bin ‘Abdul-Muttalib, for when he
was captured in the battle of Badr, he said, If you rushed
before us to embrace Islam, perform Hijrah and Jihad, we were
maintaining Al-Masjid Al-Haram, providing water for the
pilgrims and setting the indebted free.’ Allah, the Exalted and
Ever High, said,
as*
4 Do you consider the providing of drinking water to the
pilgrims ), until,
iand Allah guides not those people who are the wrongdoers).
Allah says, ‘All these actions were performed while committing
Shirk, and I do not accept the {good deeds) that are performed
while in a state of Shirk.’ ”* 21 Ad-Dahhak bin Muzahim said,
“Muslims came to Al-‘Abbas and his friends who were
captured during the battle of Badr and admonished them for
their Shirk. Al-‘Abbas said, “By Allah! We used to maintain Al-
Masjid Al-Haram, release the indebted, serve the House (or
cover it, or maintain it) and provide water for pilgrims.’ Allah
revealed this verse,
4Do you consider the providing of drinking water to the
pilgrims...
There is a Hadith [from the Prophet about the Tafsir of
this Ayah that we should mention. ‘Abdur-Razzaq recorded that
An-Nu‘man bin Bashir said that a man said, “I do not care if I
do not perform an action after embracing Islam other than
providing drinking water for pilgrims [who visit the Ka'bah at
Makkah].” Another man said, “I do not care if I do not perform
an action after embracing Islam other than maintaining Al-
Masjid Al-Haram.” A third man said, “ Jihad in the cause of
1,1 At-Jabari 14:170.
|2 1 At-Tabari 14:170.
131 At-Jabari 14:172.
394
Tafsir Ibn Kathir
Allah is more righteous than what you have said.” TJmar
admonished them, “Do not raise your voices next to the Minbar
of the Messenger of Allah,” and as it was a Friday, he said, “but
after we pray the Friday prayer, we will go to the Prophet m
and ask him.” This verse was revealed,
X}& gi iiL
4Do you consider the providing of drinking water to the
pilgrims and the maintenance of Al-Masjid Al-Hardm }, until,
4$ V}
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423 . O you who believe! Take not as supporters your fathers
and your brothers if they prefer disbelief to belief. And whoever
of you befriends them, then he is one of the wrongdoers.}
424. Say: If your fathers, your sons, your brothers, your
spouses, your kindred, the wealth that you have gained, the
commerce in which you fear a decline, and the dwellings in
which you delight are dearer to you than Allah and His
Messenger, and striving hard and fighting in His cause, then
wait until Allah brings about His decision (torment). And Allah
guides not the people who are rebellious .}
The Prohibition of t aking the Idolators as Supporters,
even with Relatives
Allah commands shunning the disbelievers, even if they are
one’s parents or children, and prohibits taking them as
supporters if they choose disbelief instead of faith. Allah
warns,
[il
Muslim no. 1879.
Surah 9. At-Tawbah (23 -24) (Part-10)
395
jtj 'kk <y o>Ab! y-'-’S* ^
4 ^ W <sj? Z&b'A'j *-4
iYou will not find any people who believe in Allah and the Last
Day, making friendship with those who oppose Allah and His
Messenger, even though they were their fathers or their sons or
their brothers or their kindred (people) . For such He has written
(predetermined) faith in their hearts, and strengthened them
with a Ruh (proof, light and true guidance) from Himself. And
He will admit them to Gardens (Paradise) under which rivers
flow) (58:221
Al-Hafiz Al-Bayhaqi recorded that ‘Abdullah bin Shawdhab
said, “The father of Abu ‘Ubaydah bin Al-Jarrah was
repeatedly praising the idols to his son on the day of Badr,
and Abu ‘Ubaydah kept avoiding him. When Al-Jarrah
persisted, his son Abu ‘Ubaydah headed towards him and
killed him. Allah revealed this Ayah in his case,
Sll
iYou will not find any people who believe in Allah and the Last
Day, making friendship with those who oppose Allah and His
Messenger. ')[ 58-.22] 11 '
Allah commanded His Messenger jg to warn those who prefer
their family, relatives or tribe to Allah, His Messenger and Jihad
in His cause.
pAj & 4
iSay : If your fathers, your sons, your brothers, your wives,
your kindred, the wealth that you have gained >, amassed and
collected.
MX #2
4 the commerce in which you fear a decline, and the dwellings
in which you delighfy,
and prefer and love because they are comfortable and good. If
hi Al-Bayhaqi 9 :27. This is a Mursal narration.
396
Tafsir ton Kathir
all these things,
4 'At-jj & ilk (&=4[ z^\)
$are dearer to you than Allah and His Messenger, and striving
hard and fighting in His cause, then wait...)
for what will befall you of Allah’s punishment and torment.
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<MMh7 Allah brings about His decision. And Allah guides not
the people who are rebellious.)
Imam Ahmad recorded that Zuhrah bin MaTaad said that his
grandfather said, “We were with the Messenger of Allah while
he was holding the hand of 'Umar bin Al-Khattab. “Umar said,
*By Allah! You, O Messenger of Allah, are dearer to me than
everything, except for myself.’ The Messenger of Allah jg said,
“None among you will attain faith until I become dearer to him
than even himself .«
‘Umar said, Verily, now, you are dearer to me than myself, by
Allah!’ The Messenger of Allah ^ said,
U oV l»
'‘Now, O ‘ Umar /b”* 1 !
Al-Bukhari also collected this Hadith.™ Imam Ahmad and
Abu Dawud (this is the version of Abu Dawud) recorded that
Ibn ‘Umar said, “I heard the Messenger of Allah jg saying,
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«If you transact in 'Iynah (a type of Riba) , follrnv the tails of
cows (tilling the land), become content with agriculture and
abandoned Jihad, Allah will send on you disgrace that He will
not remove until, you return to your religion . »”* 31
111 Ahmad 4 :336
121 Fath Al-Bari 1 1 :532 .
131 Ahmad 2 :42 and Abu Dawud : 3462 .
Surah 9. At-Tawbah (25 - 27) (Part-10)
397
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<25. Truly, Allah has
given you victory on
many battlefields, and
on the day of Hunayn
(battle) when you re-
joiced at your great
—II number, but it availed
you naught and the earth, vast as it is, was straitened far you, then
you turned back in flight}.
<26. Then Allah did send down His Sakinah (tranquillity) on His
Messenger, and on the believers, and sent down farces (angels) which
you saw not, and punished the disbelievers. Such is the recompense of
disbelievers }.
<27. Then after that Allah will accept the repentance of whom He
wills. And Allah is Oft-Forgiving, Most Merciful .}
The Outcome of Victory by Way of the Unseen Aid
Ibn Jurayj reported from Mujahid that this was the first
Ayah of Bara’ah in which Allah, the Exalted, reminds the
believers how He favored and blessed them by giving them
victory in many battles with His Messenger Allah
398
Tafsir Ibn Kathir
mentioned that victoiy comes from Him, by His aid and decree,
not because of their numbers or adequate supplies, whether
the triumphs are few or many. On the day of Hunayn, the
Muslims were proud because of their large number, which did
not avail them in the least; they retreated and fled from battle.
Only a few of them remained with the Messenger of Allah jg
Allah then sent down His aid and support to His Messenger jg
and the believers who remained with him, so that they were
aware that victory is from Allah alone and through His aid,
even if the victorious were few. Many a small group overcame a
larger opposition by Allah’s leave, and Allah is ever with those
who are patient. We will explain this subject in detail below,
Allah willing.
The Battle of Hunayn
The battle of Hunayn occurred after the victoiy of Makkah,
in the month of Shawwal of the eighth year of Hijrah. After the
Prophet m conquered Makkah and things settled, most of its
people embraced Islam and he set them free. News came to the
Messenger of Allah that the tribe of Hawazin were gathering
their forces to fight him, under the command of Malik bin ‘Awf
An-Nadri, as well as, the entire tribe of Thaqlf, the tribes of
Banu Jusham, Banu Sa‘d bin Bakr, a few people of Awza‘ from
Banu Hilal and some people from Bani ‘Amr bin ‘Amir and ‘Awf
bin ‘Amir. They brought their women, children, sheep and
camels along, in addition to their armed forces and adequate
supplies. The Messenger of Allah 3g marched to meet them with
the army that he brought to conquer Makkah, ten thousand
from the Muhajirin, the Ansar and various Arab tribes. Along
with them came the Tulaqa’ numbering two thousand men. The
Messenger ^ took them along to meet the enemy. The two
armies met in Humayn, a valley between Makkah and At-Ta’if.
The battle started in the early part of the morning, when the
Huwazin forces, who were lying in ambush, descended on the
valley when the Muslims entered. Muslims were suddenly
struck by the ambush, the arrows descended on them and the
swords struck them. The Huwazin commander ordered them
to descend and attack the Muslims as one block, and when
they did that, the Muslims retreated in haste, just as Allah
described them. The Messenger of Allah ^ remained firm in
399
Surah 9. At-Tawbah (25 - 27) t Part-10 )
his position while riding his mule, Ash-Shahba’. He was leading
his mule towards the enemy, while his uncle Al- ‘Abbas was
holding its right-hand rope and (his cousin) Abu Sufyan bin Al-
Harith bin ‘Abdul-Muttalib was holding the left rope. They tried
to hold the mule back so it would not run faster toward the
enemy. Meanwhile, the Messenger of Allah jg was declaring his
name aloud and saying,
<4>i jp; uf
«0 servants of Allah! Come back to me! I am the Messenger of
Allah !* He repeated these words,
uf .
o l am the Prophet, not lying! I am the son of Abdul-Muttalib!^
There remained between a hundred and eighty Companions
with the Prophet jg. These included Abu Bakr, “Umar, Al-
‘Abbas, ‘Ali, Al-Fadl bin ‘Abbas, Abu Sufyan bin Al-Harith,
Ayman the son of Umm Ayman and Us amah bin Zayd. There
were many other Companions, may Allah be pleased with them.
The Prophet jg commanded his uncle Al- ‘Abbas, whose voice
was rather loud, to call at the top of his voice, “O Companions
of the Samurah (tree)” referring to the Muhajirin and Ansar
who gave their pledge under the tree during the pledge of
Ridwan, not to run away and retreat. He also called, “O
Companions of Surat Al-Baqarah .” Upon hearing that, those
heralded started saying, “Here we are! Here we are!” Muslims
storied returning in the direction of the Messenger of Allah sg.
If the camel of one of them did not obey him (as the people
were rushing to the other direction in flight) he would wear his
shield and descend from his camel and rush to the side of the
Messenger of Allah jg on foot. When a large crowd gathered
around the Messenger of Allah jg, he commanded them to fight
in sincerity and took a handful of sand and threw it in the
faces of the disbelievers, after supplicating to Allah,
t C*! ’jrf^
•O Allah! Fulfill Your promise to me!* Then he threw that
handful of sand which entered the eyes and mouth of all the
disbelievers, thus distracting them from fighting, and they
retreated in defeat. The Muslims pursued the enemy, killing
400
Tafsir Ibn Kathir
and capturing them. The rest of the Muslim army (returning to
battle gradually) rejoined their positions and found many
captured disbelieving soldiers kept tied before the Messenger of
Allah jg.
In the Two Sahihs, it is recorded that Shu'bah said that Abu
Ishaq said that Al-Bara’ bin ‘Azib said to a man who asked
him, O Abu ‘Amarah! Did you run away during Hunayn and
leave the Messenger of Allah jg?” Al-Bara’ said, “But the
Messenger of Allah jg did not run away. Hawazin was a tribe
proficient with their arrows. When we met them we attacked
their forces and they ran away in defeat. The Muslims started
to worry about collecting the spoils of war and the Hawazin
started shooting arrows at us, then the Muslims fled. I saw the
Messenger of Allah jg proclaiming, - while Abu Sufyan was
holding the bridle of his white mule,
44^14?* jit ui - j. ijs'j ( ^iji i;ft
0 / am the Prophet, not lying, I am the son of ‘Abdul-
Muttalib!^ J
This shows the great courage on behalf of the Prophet sg in
the midst of confusion, when his army ran away and left him
behind. Yet, the Messenger remained on his mule, which is a
slow animal, not suitable for fast battle moves or even escape.
Yet, the Messenger of Allah jg was encouraging his mule to
move forward towards the enemy announcing who he was, so
that those among them who did not know who he was came to
know him. May Allah’s peace and blessings be on the
Messenger until the Day of Resurrection. This indicates the
tremendous trust in Allah and reliance upon Him, as well as,
sure knowledge that He will give him victory, complete what He
has sent him for and give prominence to his religion above all
other religions. Allah said,
£ &Z ’it jJ
iThen Allah did send down His Sakinah on His Messenger >,
He sent down tranquillity and reassurance to His Messenger,
m Fath Al-Bari 6:81 and Muslim 3:1401. Most of what is mentioned
in this section may be seen in these references.
Surah 9. At-Tawbah (25 -27) ( Part-10 )
401
'P'
iand on the believers who remained with him,
iand sent down forces which you saw not, $ this refers to angels.
Imam Abu Ja'far bin Jarir {At-Tabari) said that Al-Qasim
narrated to them, that Al-Hasan bin ‘Arafah said that Al-
Mutamir bin Sulayman said from ‘Awf bin Abi Jamllah Al-
‘Arabi who said that he heard ‘Abdur-Rahman, the freed slave
of Ibn Barthan saying, “A man who participated in Hunayn
with the idolaters narrated to me, When we met the Messenger
of Allah and his Companions on the day of Hunayn, they did
not remain in battle more than the time it takes to milk a
sheep! When we defeated them, we pursued them until we
ended at the rider of the white mule, the Messenger of Allah jg.
At that time, men with white handsome faces intercepted us
and said: Disgraced be the faces! Go back. So we ran away,
but they followed us. That was the end for us.’” 11 ’
Ulah said,
iThen after that Allah will accept the repentance of whom He
wills. And Allah is Oft-Forgiving, Most Merciful .>
Allah forgave the rest of Huwazin when they embraced Islam
and went to the Prophet jg, before he arrived at Makkah in the
Ji'ranah area. This occurred twenty days after the battle of
Hunayn. The Messenger gave them the choice between
taking those who were prisoner or the war spoils they lost, and
they chose the former. The Prophet 5 g released six thousand
prisoners to them, but divided the war spoils between the
victors, such as some of the Tulaqa’, so that their hearts would
be inclined towards Islam. He gave each of them a hundred
camels, and the same to Malik bin ‘Awf An-Nasri whom he
appointed chief of his people (Huwazin) as he was before. Malik
bin ‘Awf said a poem in which he praised the Messenger of
Allah {££ for his generosity and extraordinary courage.
111 At-Tabari 14:186.
402
Tafsir Ibn Kathir
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428. O you who believe! Verily, the Mushrikin are impure. So
let them not come near Al-Masjid Al-Haram after this year;
and if you fear poverty, Allah will enrich you if He wills, out
of His bounty. Surely, Allah is All-Knowing, All-Wise.}
429. Fight against those who believe not in Allah, nor in the
Last Day, nor forbid that which has been forbidden by Allah
and His Messenger, and those who acknowledge not the religion
of truth among the People of the Scripture, until they pay the
Jizyah with willing submission, and feel themselves subdued .}
Idolators are no longer allowed into Al-Masjid Al-Haram
Allah commands His believing servants, who are pure in
religion and person, to expel the idolators who are filthy in the
religious sense, from Al-Masjid Al-Haram. After the revelation
of this Ayah, idolators were no longer allowed to go near the
Masjid. This Ayah was revealed in the ninth year of Hijrah.
The Messenger of Allah sent ‘Ali in the company of Abu Bakr
that year to publicize to the idolators that no Mushrik will be
allowed to perform Hajj after that year, nor a naked person
allowed to perform Tawaf around the House. Allah completed
this decree, made it a legislative ruling, as well as, a fact of
reality. ‘Abdur-Razzaq recorded that Jabir bin ‘Abdullah
commented on the Ayah,
VJt \%Z % Z* SjJSJf £>[}
40 you who believe! Verily, the Mushrikin are impure. So let
them not come near Al-Masjid Al-Haram after this year}
“Unless it was a servant or one of the people of Dhimmah ."***
Imam Abu ‘Amr Al-Awza’i said, “Umar bin ‘Abdul- ‘Aziz wrote
111 ‘Abdur-Razzaq 2:271.
Surah 9. At-Tawbah (28 - 29) (Part-10) 403
(to his governors) to prevent Jews and Christians from
entering the Masjids of Muslims, and he followed his order
with Allah’s statement,
4 Verily , the Mushrikin are impure. $
‘Ata’ said, “All of the Sacred Area [the Haram ] is considered a
Masjid, for Allah said,
$So let them not come near Al-Masjid Al-Haram (at Makkah)
after this year.}”
This Ayah indicates that idolators are impure and that the
believers are pure. In the Sahth is the following,
«The believer does not become impure.^
Allah said,
ift «->>-» AY >—* 5 - 43 *
iand if you fear poverty, Allah will enrich you, out of His
bounty. $
Muhammad bin Ishaq commented, “The people said, ‘Our
markets will be closed, our commerce disrupted, and what we
earned will vanish.’ So Allah revealed this verse,
ot & %£ ’o\f¥
i and if you fear poverty, Allah will enrich you, out of His
bounty from other resources,
iif He wills}, until,
ft}
i...and feel themselves subdued .}
This Ayah means, ‘this will be your compensation for the
111 Fath Al-Bari 3:150.
404
Tafsir Ibn Kathfr
closed markets that you feared would result.’ Therefore, Allah
compensated them for the losses they incurred because they
severed ties with idolators, by the Jizyah they earned from the
People of the Book.” 1 11 Similar statements were reported from
Ibn ‘Abbas, Mujahid, ‘Ikrimah, Said bin Jubayr, Qatadah and
Ad-Dahhak and others. 12 '
Allah said,
4 '(& si! 6$
4S u rely, Allah is All-Knowing}, in what benefits you,
4^¥
4 All-Wise}, in His orders and prohibitions, for He is All-Perfect
in His actions and statements, All- Just in His creations and
decisions, Blessed and Hallowed be He. This is why Allah
compensated Muslims for their losses by the amount of Jizyah
that they took from the people of Dhimmah.
The Order to fight People of the Scriptures until They
give the Jizyah
Allah said,
ii' Vj "3j Jit
•£. o* +&$ ■— LhjI 02 Ue. dty-Jt
4fKS-
4Fighl against those who believe not in Allah, nor in the Last
Day, nor forbid that which has been forbidden by Allah and His
Messenger, and those who acknonoledge not the religion of truth
among the People of the Scripture, until they pay the Jizyah
with willing submission, and feel themselves subdued.}
Therefore, when People of the Scriptures disbelieved in
Muhammad jg, they had no beneficial faith in any Messenger
or what the Messengers brought. Rather, they followed their
religions because this conformed with their ideas, lusts and the
ways of their forefathers, not because they are Allah’s Law and
111 At-Tabari 14:197.
121 At-Tabari 14:193-196.
405
Surah 9. At-Tawbah (28 - 29) ( Part-10 )
religion. Had they been true believers in their religions, that
faith would have directed them to believe in Muhammad jg,
because all Prophets gave the good news of Muhammad’s
advent and commanded them to obey and follow him Yet when
he was sent, they disbelieved in him, even though he is the
mightiest of all Messengers. Therefore, they do not follow the
religion of earlier Prophets because these religions came from
Allah, but because these suit their desires and lusts. Therefore,
their claimed faith in an earlier Prophet will not benefit them
because they disbelieved in the master, the mightiest, the last
and most perfect of all Prophets Hence Allah’s statement,
% $j~jj u &££ % yjii % jit y
iFight against those who believe not in Allah, nor in the Last
Day, nor forbid that which has been forbidden by Allah and His
Messenger, and those who acknowledge not the religion of truth
among the People of the Scripture,}
This honorable Ayah was revealed with the order to fight the
People of the Book, after the pagans were defeated, the people
entered Allah’s religion in large numbers, and the Arabian
Peninsula was secured under the Muslims’ control. Allah
commanded His Messenger gg to fight the People of the
Scriptures, Jews and Christians, on the ninth year of Hijrah,
and he prepared his army to fight the Romans and called the
people to Jihad announcing his intent and destination. The
Messenger jg sent his intent to various Arab areas around Al-
Madlnah to gather forces, and he collected an army of thirty
thousand. Some people from Al-Madlnah and some hypocrites,
in and around it, lagged behind, for that year was a year of
drought and intense heat. The Messenger of Allah jg marched,
heading towards Ash-Sham to fight the Romans until he
reached Tabuk, where he set camp for about twenty days next
to its water resources. He then prayed to Allah for a decision
and went back to Al-Madlnah because it was a hard year and
the people were weak, as we will mention, Allah willing.
Paying Jizyah is a Sign of Kufr and Disgrace
Allah said,
406
Tafsir Ibn Kathir
4 until they pay the Jizyah), if they do not choose to embrace
Islam,
4 with willing submission in defeat and subservience.
iand feel themselves subdued.), disgraced, humiliated and
belittled. Therefore, Muslims are not allowed to honor the
people of Dhimmah or elevate them above Muslims, for they are
miserable, disgraced and humiliated. Muslim recorded from
Abu Hurayrah that the Prophet j£5 said,
jl JjJkiu j,> J pj bp »jZ?\ I
tDo not initiate the Saldm to the Jews and Christians, and if
you meet ami of them in a road, farce them to its narrowest
alley .n’ 1 ’
This is why the Leader of the faithful “Umar bin Al-Khattab,
may Allah be pleased with him, demanded his well-known
conditions be met by the Christians, these conditions that
ensured their continued humiliation, degradation and disgrace.
The scholars of Hadith narrated from ‘Abdur-RahmSn bin
Ghanm Al-Ash‘ari that he said, “I recorded for ‘Umar bin Al-
Khattab, may Allah be pleased with him, the terms of the
treaty of peace he conducted with the Christians of Ash-Sham:
In the Name of Allah, Most Gracious, Most Merciful. This is a
document to the servant of Allah Umar, the Leader of the
faithful, from the Christians of such and such city. When you
(Muslims) came to us we requested safety for ourselves,
children, property and followers of our religion. We made a
condition on ourselves that we will neither erect in our areas a
monastery, church, or a sanctuary for a monk, nor restore
any place of worship that needs restoration nor use any of
them for the purpose of enmity against Muslims. We will not
I 11 Muslim 4:1707.
407
Surah 9. At-Tawbah (2d - 29) < Part-10 )
prevent any Muslim from resting in our churches whether they
come by day or night, and we will open the doors (of our
houses of worship] for the wayfarer and passerby. Those
Muslims who come as guests, will enjoy boarding and food for
three days. We will not allow a spy against Muslims into our
churches and homes or hide deceit [or betrayal] against
Muslims. We will not teach our children the Qur'an, publicize
practices of Shirk, invite anyone to Shirk or prevent any of our
fellows from embracing Islam, if they choose to do so. We will
respect Muslims, move from the places we sit in if they choose
to sit in them. We will not imitate their clothing, caps,
turbahs, sandals, hairstyles, speech, nicknames and title
names, or ride on saddles, hang swords on the shoulders,
collect weapons of any kind or carry these weapons. We will
not encrypt our stamps in Arabic, or sell liquor. We will have
the front of our hair cut, wear our customary clothes wherever
we are, wear belts around our waist, refrain from erecting
crosses on the outside of our churches and demonstrating
them and our books in public in Muslim fairways and
markets. We will not sound the bells in our churches, except
discretely, or raise our voices while reciting our holy books
inside our churches in the presence of Muslims, nor raise our
voices [with prayer] at our funerals, or light torches in funeral
processions in the fairways of Muslims, or their markets. We
will not bury our dead next to Muslim dead, or buy servants
who were captured by Muslims. We will be guides for Muslims
and refrain from breaching their privacy in their homes.' When
1 gave this document to ‘Umar, he added to it, *We will not
beat any Muslim. These are the conditions that we set against
ourselves and followers of our religion in return for safety and
protection. If we break any of these promises that we set for
your benefit against ourselves, then our Dhimmah (promise of
protection) is broken and you are allowed to do with us what
you are allowed of people of defiance and rebellion.’”* 1 *
33 via # £(t
^ 53 J4£is ‘J3 « I # && Luyl
|i]
Al-Muhalld, by Ibn Hazm 7 :346
408
Tafsir Ibn Kathir
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4£;s£4 ^ £££ ^ n H v«
430. And the Jews say: "Uzayr (Ezra) is the son of Allah/'
and the Christians say: "The Messiah is the son of Allah."
That is their saying ivith their mouths, resembling the saying of
those who disbelieved aforetime. May Allah fight tltem, how
they are deluded away from the truth!}
431. They (Jews and Christians) took titeir rabbis and their
monks to be their lords besides Allah, and (they also took as
their Lord) the Messialt, son of Maryam, while they were
commanded to worship none but One God, none has the right
to be worshipped but He. Praise and hallowed be He above what
they associate (with Him)."}
Fighting the Jews and Christians is legislated because
They are Idolaters and Disbelievers
Allah the Exalted encourages the believers to fight the
polytheists, disbelieving Jews and Christians, who uttered this
terrible statement and utter lies against Allah, the Exalted. As
for the Jews, they claimed that ‘Uzayr was the son of God,
Allah is free of what they attribute to Him. As for the
misguidance of Christians over Isa, it is obvious. This is why
Allah declared both groups to be liars,
it+i ) t >-$5 ^Ji/}
iThat is their saying with their mouths}, but they have no proof
that supports their claim, other than lies and fabrications,
4<z &&}
^.resembling}, imitating,
445 ot &}
4 the saying of those who disbelieved aforetime.}
They imitate the previous nations who fell into misguidance
just as Jews and Christians did,
453 J4&Z}
4may Allah fight them}, Ibn ‘Abbas said, “May Allah curse them.”
SiiraJt 9. At-Tawbah (30 - 31) (Part-10,
409
}how they are deluded away from the truth !} how they deviate from
truth, when it is apparent, exchanging it for misguidance. Allah
said next,
i'fZp jt A
iThey took their rabbis and their monks to be their lords besides
Allah, and the Messiah, son of Maryam} [9:31].
Imam Ahmad, At-Tirmidhi and Ibn Jarir At-Tabari recorded
a Hadlth via several chains of narration, from ‘Adi bin Hatim,
may Allah be pleased with him, who became Christian during
the time of Jdhiliyyah. When the call of the Messenger of Allah
jg reached his area, ‘Adi ran away to Ash-Sham, and his sister
and several of his people were captured. The Messenger of Allah
jg freed his sister and gave her gifts. So she went to her
brother and encouraged him to become Muslim and to go to
the Messenger of Allah jg. ‘Adi, who was one of the chiefs of his
people (the tribe of Tal 1 ) and whose father, Hatim At-Ta’i, was
known for his generosity, went to Al-Madlnah. When the people
announced his arrival, ‘Adi went to the Messenger of Allah jg
wearing a silver cross around his neck. The Messenger of Allah
jg recited this Ayah;
iThey took their rabbis and their monks to be their lords besides
Allah}.
‘Adi commented, “I said, They did not worship them.”’ The
Prophet jg said,
« Yes they did. They (rabbis and monks) prohibited the allowed
for them (Christians and Jews) and allowed the prohibited, and
they obeyed them. This is how they worshipped them .»
The Messenger of Allah g said to ‘Adi,
U ?«S>i bib. j J L: : jli oi
nj Jjj pjc ^ si : jii; M
J) Ur (Mm worship except Him.
■yMU * & ^ ^ ( ® ww f i
u'Jl'T.w.^raN, — <Jv“““ ,^ tt , .✓.»« >1 >'
&&****>**» > “*~«££,t
•mv******* m ^
v^ |n1 _jt rLo <$S-rh~ , '£ extinguish Allah s Light
i" , '<£¥•*' ji^L. \j,/i\jL& wif/i tfieir mouths, but
rry^-J £ 11 ^ w m no t allow ex-
cept that His Light
' ~ ^ *• <?'- should be perfected even
though the disbelievers
J*H\\ cs£^'&-'ek ^^4=‘<^r“ hate (it).}
„ f . ,;XT7?r> J <^.tr-f <33. It is He Who has
sen f His Messenger with
1^, 1 Vt^A^j guidance and the reli-
^ ~ v •I''*'--' *>s"\ '-* gion o/ truth, to wafce it
frp £> 4 SI 0 H ial ^=> superior over all reli-
■ = "~ " gions even though the
idolators hate (it).}
People of the Scriptures try to extinguish the Light of
Islam
Allah says, the disbelieving idolators and People of the
Scriptures want to,
4# jy \& £
{extinguish the Light of Allah}. They try through argument and
lies to extinguish the guidance and religion of truth that the
Messenger of Allah W, was sent with. Their example is the
example of he who wants to extinguish the light of the sun or
the moon by blowing at them! Indeed, such a person mU never
accomplish what he sought. Likewise, the light of what the
422
Tafsir Ibn Kathir
Messenger ^ was sent with will certainly shine and spread.
Allah replied to the idolators’ desire and hope,
jij J iil
Ai/o/i w»7/ not allow except that His Light should be
perfected even though the disbelievers (Kafirun) hate (it)}
[ 9 : 32 ],
[Linguistincally] a Kafir is the person who covers something.
For instance, night is called Kafiran [covering] because it
covers things [with darkness]. The farmer is called Kafiran,
because he covers seeds in the ground. Allah said in an Ayah,
i’AC jt&rc c#}
ithereof the growth is pleasing to the [Kujfdr] tillers}[ 57:20],
Islam is the Religion That will dominate over all Other
Religions
Allah said next,
Cfi;j J—jii y>}
ilt is He Who has sent His Messenger with guidance and the
religion of truth.}
‘Guidance’ refers to the true narrations, beneficial faith and
true religion that the Messenger came with, ‘religion of
truth’ refers to the righteous, legal deeds that bring about
benefit in this life and the Hereafter.
ito make it (Islam) superior over all religions} It is recorded in the
Sahth that the Messenger of Allah jg said,
^ ^ ‘ J SjI oJ»
« Allah made the eastern and western parts of the earth draw
near far me [to see], and the rule of my Ummah will extend as
far as I
Imam Ahmad recorded from Tamlm Ad-Dari that he said, “I
heard the Messenger of Allah saying,
HI
Muslim 4:2215.
Surah 9. At-Taivbah <32 - 35) ( Part-10 j ~~
iGsi v j & ^ *» &- ^ •$' S u ^
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a This matter (Islam) will keep spreading as far as the ««*
dax, reach , until Allah will not leave a house made of mud or
hair but will make this religion enter it, while bringing might
to a mighty person (a Muslim) and humiliation to a disgraced
person \who rejects Islam). Might with which AMh elevates
Islam (and its people) and disgrace with which Allali humiliates
disbelief (and its people) J
Tamim Ad-Dari [who was a Christian
sav “I have come to know the meaning of this Hadith in my
o Jn people Those who became Muslims among them acquired
goodness, honor and might. Disgrace, humiliation and Jizyah
befell those who remained disbelievers.
*
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434 O you who believe! Verily, there are many of the Alfoar
(rabbis) and the Ruhban (monks) who devour the wealth of
mankind in falsehood, and hinder (them) from the way of Allah.
And those who hoard up gold and silver and spend them not in
the way of Allah, announce unto them a painful torment.}
435 On the Day when that will be heated in the fire of Hell
and with it will be branded their foreheads,
their backs, (and it will be said unto them:) This is the
treasure which you hoarded for yourselves. Now taste of what
you used to hoard."}
Warning against Corrupt Scholars and Misguided
Worshippers
As-Suddi said that the Ahbdr are Jewish rabbis, while the
I 1 ! Ahmad 4 : 103 .
Surah 9. At-Tawbah 1 34 - 35 ) (Part-10)
415
They sell the religion in return for worldly gains, using their
positions and status among people to illegally devour their
property. For instance, the Jews were respected by the people
of Jahiliyyah and collected gifts, taxes and presents from
them. When Allah sent His Messenger sg, the Jews persisted in
their misguidance, disbelief and rebellion, hoping to keep their
status and position. However, Allah extinguished all this and
took it away from them with the light of Prophethood and
instead gave them disgrace and degradation, and they incurred
the anger of Allah, the Exalted.
Allah said next,
4and hinder (them) from the way of Allah.}
Therefore, they illegally devour people’s property and hinder
them from following the truth. They also confuse truth with
falsehood and pretend before their ignorant followers that they
call to righteousness. The true reality is that they call to the
Fire and will not find any helpers on the Day of Resurrection.
Torment of Those Who hoard Gold and Silver
Allah said,
iAnd those who hoard [ Kanz ] gold and silver and spend them
not in the way of Allah, announce unto them a painful
torment .} [ 9 : 34 ).
This is the third category of leaders, for people rely on their
scholars, worshippers and the wealthy among them. When
these categories of people become corrupt, the society in
general becomes corrupt. Ibn Al-Mubarak once said, “What
corrupted the religion, except kings and wicked Ahbar and
Ruhban." As for Kanz, it refers to the wealth on which Zakah
has not been paid, according to Malik, who narrated this from
‘Abdullah bin Dinar from Ibn ‘Umar . 111 Al-Bukhari recorded
that Az-Zuhri said that Khalid bin Aslam said that ‘Abdullah
IM
Al'Muwatta, 1 :256 .
426
Tafsir Ibn Kathlr
bin ‘Umar said, “This was before Zakah was ordained. When
Zakah was ordained, Allah made it a cleanser for wealth .” 111
“Umar bin ‘Abdul- ‘Aziz and Irak bin Malik said that this Ayah
was abrogated by Allah’s statement,
: y\
iTake Sadaqah (alms) from their wealthy
There are many Hadiths that admonish hoarding gold and
silver. We will mention here some of these Hadiths.
‘Abdur-Razzaq recorded a Hadlth from ‘Ali about Allah’s
statement,
iAtid those who hoard up gold and silver... }
‘Ali said that the Prophet jg said,
L: waJLU U b
uWoe to gold! Woe to silver .»
He repeated this statement thrice, and this Hadlth was hard
on the Companions of the Messenger of Allah jg, who said,
“What type of wealth should we use?” Umar said, “I will find
out for you,” and he asked, “O Allah’s Messenger! Your
statement was hard for your Companions. They asked, What
wealth should we use?”’ The Prophet jg answered,
“Jr;? cji* | C LlJo
«A remembering tongue, an appreciative heart and a wife that
helps one of you implement his religion.^
Allah’s statement,
^ rrprJ
£ 4 ^
<Oh the Day when that will be heated in the fire of Hell and
with it will be branded their foreheads, their flanks, and their
backs, (and it will be said unto them) “ This is the treasure
111 FathAl-Bari 8:175.
121 ‘Abdur-Razzaq 2:263. There is a Hadlth recorded by At-Tirmidhi
no. 3094, and others with similar meaning.
Surah 9. At-Taivbah (34 - 35) ( Part-10 )
417
which you hoarded for yourselves. Now taste of what you used
to hoard.”}
These words will be said to them as a way of admonishing,
criticizing and mocking them. Allah also said;
iTheti pour over his head the torment of boiling water. " Taste
you (this)! Verily, you were (pretending to be) the mighty, the
generous!”} [44:48-49].
There is a saying that goes, “He who covets a thing and
prefers it to Allah’s obedience, will be punished with it.”
Because hoarding money was better to these people than
Allah’s pleasure, they were punished with it. For instance, Abu
Lahab, may Allah curse him, was especially active in defying
the Messenger of Allah and his wife was helping him in this
regard. Therefore, on the Day of Resurrection, she will help in
punishing him, for there will be a twisted rope of palm fiber on
her neck. She will be gathering wood from the Fire and
throwing it on him so that his torment is made harder by the
hand of someone whom he used to care for in this life.
Likewise, money was precious to those who hoarded it in this
life. Therefore, money will produce the worst harm for them in
the Hereafter, when it will be heated in the Fire of Jahannam,
whose heat is quiet sufficient, and their forehead, sides and
back will be branded with it.
Imam Abu JaTar Ibn Jarir recorded that Thawban said that
the Messenger of Allah jgused to declare,
Jlilj -Jyjj iloil ’*} jli \’fs IjlL h)
oi aLaL JljJ fj iLul ’kS'j, ^jj| ii’fs ui :jfti ?a£J{ li
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"Whoever leaves a treasure behind (on which he did not pay the
Zakdlt), then on the Day of Resurrection his wealth will be
made like a bald-headed poisonous male snake with two black
spots over the eyes . The snake will follow him, and he will say,
Woe to you! Who are you?' The snake will say, 7 am your
treasure that you left behind,' and will keep following him until
the man gives it his hand; the snake will devour it and then
418
Tafsir Tbn Kathfr
devour his whole body .»
Ibn Hibban also collected this Hadith in his Sahih. Part of
this Hadith was also collected in the Two Sahihs from Abu
Hurayrah. 111 In his Sahih, Muslim recorded from Abu
Hurayrah that the Messenger of Allah said,
t jU ja iiUsli jji ^ ^ sl *j ^ it '■ i>
o5 iS**- tji
•jliJi Jl fy £*ii Js ii[ SLi ^
•Even/ man who does not pay the Zakdh due on his money,
then on the Day of Resurrection, his side, forehead and back
will be branded with rods made of fire on a Day the length of
which is fifty thousand years, until when the servants will be
judged; that man will be shown his destination, either to
Paradise or the Fire.» |2i
In the Tafsir of this Ayah, Al-Bukhari recorded that Zayd bin
Wahb said, “I passed by Abu Dharr in the area of Rabadhah
and asked him, What made you reside in this area?’ He said,
We were in Ash-Sham when I recited this Ayah,
rAr^»
S' if* j Wyt-t
^And those who hoard up gold and silver and spend them not
in the way of Allah, announce unto them a painfiil torment. $
Mu’awiyah said, This Ayah is not about us, it is only about
the People of the Book.’ So I (Abu Dharr) said, ‘Rather, it is
about us and them.”* 31
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436. Verily, the number of months with Allah is twelve months
!*• At-Tabari 6:363, Ibn Hibban: 803, Ibn Khuzaymah: 2255 and Al-
Bukhari : 4659 .
I 2 * Muslim 2 :682 .
131 FathAl-Bari 8:173.
419
Surah 9. At-Tawbah (35 - 36) ( Part-10 )
(in a year), so was it ordained by Allah on the Day when He
created the heavens and the earth; of them four are sacred. That
is the right religion, so wrong not yourselves therein, and fight
against the Mushrikin idolaters collectively as they fight against
you collectively. But know that Allah is with those who have
Taqwa.$
The Year consists of Twelve Months
Imam Ahmad recorded that Abu Bakrah said that the
Prophet said in a speech during his Hajj,
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“The division of time has turned to its original form which was
current when Allah created the heavens and the earth. The year
is of twelve months, out of which four months are sacred: Three
are in succession Dhiil-Qa'dah, Dhul-Hijjah and Muharram,
and (the fourth is) Rajab of (the tribe of) Mudar which comes
between Jumada (Ath-Thaniyah) and Sha'bdn." The Prophet
then asked, *What is the day today'?* We said, “Allah and
His Messenger know better. He kept quiet until we
thought that he might give that day another name. He
said ilsn't it the day of Nahr ?* We replied, “Yes.” He
further asked, *Which month is this?* We again said, “Allah
and His Messenger know better," and he kept quiet and
made us think that he might give it another name. Then
he said, zlsn’t it the month of Dhul-Hijjah ?* We replied,
“Yes.” He asked, iWhat town is this?* We said, “Allah and
His Messenger know better,” and he kept quiet until we
thought that he might change its name. He asked, * Isn't
420
Tafsir Ibn Kathir
this the (Sacred) Tcrwn?» We said, “Yes.” He said,
^ - ju ojM
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^jb iff ?vLit; > iff ^ 4-iij 4 - A: 'A> : N
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a Verily! Your blood, property and honor are sacred to one
another like the sanctity of this day of yours, in this month of
yours and in this city of yours. Verily, you will meet your
Lord and He will question you about your actions. Behold! Do
not revert to misguidance after me by striking the necks of one
another. Have I conveyed? It is incumbent upon those who are
present to inform those who are absent, because those who are
absent might comprehend (what I have said) better than some
xoho are present .n *’ 1
Al-Bukhari and Muslim collected this HadithP '
In a small book collected by Shaykh ‘Alam ad-Din As-
Sakhawi, entitled, Al-Mashhdr fi Asma ’ Al-Ayam wash-Shuhur,
he mentioned that Muharram is so named because it is a
sacred month. To me, it was so named to emphasize its
sacredness. This is because the Arabs would switch it around.
One year they would say it was a sacred month, the following
year they would say that it was not. The author said, “...and
Safar is so named because they used to leave their homes
during that month for fighting and traveling. When saying
‘Safvd a place, it means to leave it... RabT Al-Awwal is called
that because they used to do Irtibd‘ in it, that is to maintain
one’s property... and Rabi' Al-Akhir, was so named for the
same reasons. Jumada is called that because the water would
dry up ( Jamud) then.. ..They say Jumada Al-Uwla and Al-
Awwal, or Jumada Al-Akhar or Al-Akhirah. Rajab comes from
Tarfib, meaning to honor. Shaban because the tribes would
separate and return to their homes. Ramadan was so named
because of the severity of the Ramda’ - that is - the heat, and
they say that the branch Ramadat when it is thirsty... And the
111 Ahmad 5:37.
121 Path Al-Bari 8 : 175 , 6 :338 and 10:10 and Muslim 3 : 1305 .
Surah 9. At-Tawbah (36) (Part-10)
421
saying that it is a Name of Allah is a mistake, for there is no
proof or support for that...”
The Sacred Months
Allah said,
3 1
iof them four are sacred The Arabs used to consider these
months sacred during the time of JahUiyyah, except for a group
of them called Al-Basl, who held eight months of the year to be
sacred as way of exaggeration in religion. The Prophet sg said,
• jLO j
“Three are in succession; Dhul-Qa'dah, Dhtil-Hijjah and
Multarram, and (the fourth is) Rajah [of (the tribe of) Mudar
which comes between Jumada (Ath-Thdni)] and Sha'bdm.
The Prophet jg said “Rajab of Mudar” to attest to the custom of
Mudar, in saying that Rajab is the month that is between
Jumada and ShaTaan, not as the tribe of Rabi'ah thought, that
it is between ShaTaan and Shawwal, which is Ramadan in the
present calendar. The four Sacred Months were made four,
three in succession and one alone, so that the Hajj and ‘Umrah
are performed with ease. Dhul-Qa‘dah, the month before the
Hajj month, was made sacred because they refrained from
fighting during that month. Dhul-Hijjah, the next month, was
made sacred because it is the month of Hajj, during which they
performed Hajj rituals. Muharram, which comes next, was
made sacred so that they are able to go back to their areas in
safety [after performing Hajj\. Rajab, in the middle of the lunar
year, was made sacred so that those coming from the farthest
areas of Arabia are able to perform ‘Umrah and visit the House
and then go back to their areas safely.
Allah said next,
iThat is the right religion that is the Straight Law, requiring
implementing Allah’s order concerning the months that He
made sacred and their true count as it was originally written by
422
Tafsir Ibn Kathir
Allah. Allah said,
i'^sC* Irtf, iA^ 5
iso wrong not yourselves therein) during these Sacred Months,
for sin in them is worse than sin in other months. Likewise,
sins in the Sacred City are written multiplied,
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i . . .and whoever inclines to evil actions therein (in Makkah) or
to do wrong, him We shall cause to taste from a painful
torment ) [22:25].
Similarly, sin in general is worse during the Sacred Months
‘Ali bin Abi Talhah narrated that Ibn ‘Abbas said,
Allah’s statement,
i$ jc* jjf i!' — & 6)^
iVerily, the number of months with Allah...), is connected to
{fwasjiSAs**
4so wrong not yourselves therein), “In all (twelve) months. Allah
then chose four out of these months and made them sacred,
emphasizing their sanctity, making sinning in them greater, in
addition to, multiplying rewards of righteous deeds during
them.”* 1 ' Qatadah said about Allah’s statement,
iso wrong not yourselves therein), “Injustice during the Sacred
Months is worse and graver than injustice in other months.
Verily, injustice is always wrong, but Allah makes things graver
than others as He will.” He also said, “Allah has chosen some of
His creation above others. He chose Messengers from angels
and from men. He also chose His Speech above all speech, the
Masajid above other areas of the earth, Ramadan and the
Sacred Months above all months, Friday above the other days
and Laylatul-Qadr (The Night of Decree) above all nights.
Therefore, sanctify what Allah has sanctified, for doing so is the
practice of people of understanding and comprehension."
m
At-Tabari 14 :238 .
423
Surah 9. At-Tawbah (36) ( Part-10 )
Fighting in the Sacred Months
Allah said,
iisr \&&}
iand fight against the idolators collectively}, all of you,
p&L ^}
ias they fight against you collectively.}, all of them,
iBut know that Allah is ivith those ipho have Taqwd}, and know
that initiating battle during the Sacred Months is forbidden.
Allah said in other Ayat,
V % & 'j& % * \pz iS
40 you who believe! Violate not the sanctity of the symbols of
Allah, nor of the sacred month.} (5:2],
4The Sacred Month is for the Sacred Month, and for the
prohibited things, there is the law of equality (Qisds). Then
whoever transgresses the prohibition against you, you
transgress likewise against him} [2:194], and,
iThen when the Sacred Months have passed, kill the
idolators...} (9:5].
As for Allah’s statement,
pM 1 sr
4And fight against the idolators collectively as they fight
against you collectively},
it includes permission for the believers to fight the idolators in
the Sacred Month, if the idolators initiate hostilities therein.
Allah said in other Ayat,
424
Tafsir Ibtt Kathir
J
(ggaa&s 'Mr sai'Su
j-4^1 £Jk^5
;SJsdi J^iijjCi
-*»J^ ijfJy i J \
L*_ji jjll_lij ll_jt L ' jjc- ^k==4 X^j i I
^ ia, '\' -I -*
Jv^" *»' J *J.
>-?>'/< »
it |L>— A ij/Alot' T^' j tjt =»,'yjf
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© iJ^5r»^^J^'<^^'^==>J
\^4Tlw Sacred Month is
for the Sacred Month,
and for the prohibited
things, there is the law
of equality ( Qisas )}
[2:194], and,
m "iffy
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$And fight not with
them at Al-Masjid Al-
Hardrn, unless they
(first) fight you there.
But if they attack you,
then kill them >
[2:191].
As for the
Messenger of Allah 36
laying siege to At-Ta’if
until the Sacred
Month started, it was
a continuation of the
battle against
Hawazin and their
allies from Thaqif. They started the fighting and gathered then-
men for the purpose of conducting war. The Messenger of Allah
3g marched to meet them and when they took refuge in At-Ta’if,
the Prophet jg laid siege to them so that they descend from
their forts, but they inflicted casualties on Muslims. The siege
continued for about forty days, during which a Sacred Month
began, and the siege continued for several days in that month.
The Messenger jg broke the siege and went back (to Makkah).
So fighting that carries over into it [the Sacred Month] is not
the same as initiating warfare during it, Allah knows best.
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Surah 9. At-Tawbah (37) (Part-10)
425
437. The postponing (of a Sacred Month) is indeed an addition
to disbelief: thereby the disbelievers are led astray, for they
make it lawful one year and forbid it another year in order to
adjust the number of months forbidden by Allah, and make such
forbidden ones lawful. The evil of their deeds is made fair-
seeming to them. And Allah guides not the people who
disbelieve.}
Admonishing the Preference of Opinion in a Religious
Matter
Allah admonishes the idolators for choosing their wicked
opinions over Allah’s Law. They changed Allah’s legislation
based upon their vain desires, allowing what Allah prohibited
and prohibiting what Allah allowed. They thought that three
consecutive sacred months were rather long for them to
remain without fighting, for they were full of anger and rage.
This is why before Islam they innovated a change in the
Sacred Month of Muharram, delaying it to the month of Safari
Therefore, they allowed fighting in the Sacred Month and made
the non-sacred month sacred, to make the Sacred Months in a
year four, as Allah decided!
‘Ali bin Abi Talhah said that Ibn ‘Abbas commented on
Allah’s statement,
4>^=iK 4
iThe postponing (of a Sacred Month) is indeed an addition to
disbelief},
“Junadah bin ‘Awf bin Umayyah Al-Kinani, known as Abu
Thumamah, used to attend the Hajj season every year and
declare, ‘Abu Thumamah is never rejected nor refuted!,’ and
he used to treat Safar as sacred for people one year [and un-
sanctify Muharram) and treat Muharram as sacred another
year [and un-sanctify Safar in that year). This is why Allah
said,
4 £2)^
477ie postponing (of a Sacred Month) is indeed an addition to
disbelief.}
Allah says, They allow Muharram one year and make it sacred
426
Tafsir Ibn Kathir
another year.’”* 1 ' Al-'Awfi narrated a similar statement from
Ibn ‘Abbas. 12 ’ Layth bin Abi Sulaym narrated that Mujahid
said, “There was a man from Bani Kin an ah who would attend
the Hajj season every year riding his donkey. He would
proclaim, ‘O people! I am never rejected, denied or refuted in
what I say. We made this coming Muharram sacred, and Safar
not!’ The following year he would come again and declare the
same words then say, *We made this coming Safar sacred and
delayed Muharram (revoked its sanctity).’ This is the meaning
of Allah’s statement,
iin order to adjust the number of months forbidden by Allah),
to four months. Allah says, They allow what Allah disallowed
by delaying the Sacred Month.” 1 ’ 3 ’ The idolators used to allow
Muharram one year and sanctify Safar in its place. They
would continue the months of the year according to their
normal count and names. The next year they would sanctify
Muharram and continue the year, $afar, Rabi‘, until the end
of the year.
$They make it lawful one year and forbid it another year in
order to adjust the number of months forbidden by Allah, and
make such forbidden ones lawful.)
Therefore, they would still sanctify four months every year,
but would one year sanctify the third from the three
consecutive Sacred Months, Muharram, and postpone and
delay it another year to Safar.
In his book of Sirah, Im&m Muhammad bin Ishaq presented
a very useful beneficial discussion on this matter. He said;
“The first to start the practice of overlooking the sanctity of
months for the Arabs, thus allowing what Allah sanctified of
them and sanctifying what Allah allowed of them, was “Al-
Qalammas”. He was Hudhayfah bin ‘Abd Fuqaym bin ‘Adi bin
111 At-Tabari 14:245.
,2 ' At-Tabari 14:246.
|3 ' At-Tabari 14:246.
427
Surah 9. At-Tawbah (37) ( Part-10 )
‘Amr bin Thalabah bin Al-Harith bin Malik bin Kinanah bin
Khuzaymah bin Mudrikah bin Ilyas bin Mudar bin Nizar bin
Ma'dd bin ‘Adnan. His son ‘Abbad maintained this practice,
then after him his son Qala‘ bin ‘Abbad did the same, Then
his son Umayyah bin Qala', then his son ‘Awf bin Umayyah,
then his son Abu Thumamah Junadah bin ‘Awf. He was the
last one of his sons (to continue this practice) before Islam.
The Arabs used to gather around him when Haft finished, and
he would stand and give them a speech in which he sanctifies
Rajab, Dhul-Qa‘dah and Dhul-Hijjah. He would defer the
sanctity of Muharram to Safar one year and uphold its
sanctity another year, so as to appear upholding the number
(of Sacred Months) Allah made sacred. Therefore, he would
allow what Allah prohibited and prohibit what Allah
allowed. ,<11 Allah knows best.
Ijgfl Jl ZZ& ft ^ 4 i >j3 U H $ C IP'.
'll -£jgi\ 4 TgSt ££ qllf
^ iLi CP \j^
438. O you who believe! What is the matter with you, that
when you are asked to march forth in the cause of Allah, you
cling heavily to the earth? Are you pleased with the life of this
world rather than the Hereafter? But little is the enjoyment of
the life of this world compared to the Hereafter. }
<39. If you march not forth, He will punish you with a painful
torment and will replace you by another people; and you cannot
harm Him at all, and Allah is able to do all things. $
Admonishing clinging to Life rather than rushing to
perform Jihad
Allah admonishes those who lagged behind the Messenger of
Allah in the battle of Tabuk, at a time when fruits were ripe
and shades tempting in the intense and terrible heat,
ijt ^ 4 £j Xi lij # U \£X
I 1 * Ibn Hisham 1 :45.
428
Tafsir lbn Kalhir
you who believe! What is the matter with you, that when
you are asked to march forth in the cause of Allah},
if you are called to perform Jihad in the cause of Allah,
ji
iyou cling heavily to the earth?}, reclining to remain in peace,
shade and ripe fruits.
iAre you pleased with the life of this world rather than the
Hereafter?},
why do you do this, is it because you prefer this life instead of
the Hereafter? Allah next diminishes the eagerness for this
worldly life and increases it for the Hereafter,
<But little is the enjoyment of the life of this world compared to
the Hereafter.}
Imam Ahmad recorded that Al-Mustawrid, a member of Bani
Fihr, said that the Messenger of Allah sg said,
(*-; fQ* ‘•pi* tjj ^ (lijJl
11 The life of this world, compared to the Hereafter, is just like
when one of you dips his finger in the sea, let him contemplate
how much of it his finger would carry.*
The Prophet jg pointed with his index finger. 111
Muslim collected this HadithP 1 Ath-Thawri narrated that Al-
A'mash said about the Ayah,
^ 4 — 4 * 4 ^ 4 ^* \lj>}
}But little is the enjoyment of the life of this world compared to
the Hereafter.}
“What compares to the provision a traveler takes.” ‘Abdul-
‘Aziz bin Abi Hazim narrated that his father said, “When
Ahmad 4:228.
Muslim 4 :2 193 .
Surah 9. At-Tawbah (39 - 40) ( Part-10 )
429
‘Abdul-'Aziz bin Marwan was dying he said, *Bring the shroud
I will be covered with so that I inspect it.’ When it was placed
before him, he looked at it and said, Is this what I will end up
with from this life?’ He then turned his back and cried, while
saying, “Woe to you, O life! Your abundance is truly little, your
little is short lived, we were deceived by you.’”
Allah warns those who do not join Jihad,
p& syXu Iji— W
ilf you march not forth, He will punish you with a painful
torment }
Ibn ‘Abbas said, “Allah’s Messenger jg called some Arabs to
mobilize, but they lagged behind and Allah witheld rain from
coming down on them, and this was their torment.” 11 * Allah
said,
iand will replace you by another people}, who will give aid to His
Prophet 0, and establish his religion. Allah said in another
Ayah,
Q& -3 2
iAnd if you turn away (from the obedience to Allah), He will
exchange you for some other people and they will not be your
likes.} [ 47 : 38 ]
> -i ><
iand you cannot harm Him at all}, you can never harm Allah
when you lag behind and stay away from joining Jihad,
iand Allah is able to do all things.} He is able to destroy the
enemies without your help.
o. h £3 ^ it St
*2^ Hi jjJi at Y ii jdS
at ^)2Lilt I \f £k£= s
t 1 ' At-Tabari 14:255.
430
Tafsir Ibtt Kathir
440. If you help him (Muhammad j&) not (it does not matter),
for Allah did indeed help him when the disbelievers drove him
out, the second of the two; when they were both in the cave, he
said to his companion : "Be not sad (or afraid), surely, Allah is
with us." Then Allah sent down His Sakinah (calmness,
tranquillity, peace) upon him, and strengthened him with forces
(angels) which you saw not, and made the word of those who
disbelieved the lowermost, while the Word of Allah that became
the uppermost; and Allah is All-Mighty, All-Wise .}
Allah supports. His Prophet ^
Allah said,
4ff you help him not }, if you do not support His Prophet jg, then
it does not matter, for Allah will help, support, suffice and
protect him, just as He did,
4J3 Sjf s&i
iwhen the disbelievers drove him out, the second of the two;}
During the year of the Hijrah, the idolators tried to kill,
imprison or expel the Prophet jg, who escaped with his friend
and Companion, Abu Bakr bin Abi Quhafah, to the cave of
Thawr. They remained in the cave for three days so that the
pagans who were sent in their pursuit, returned (to Makkah),
and they proceed to Al-Madlnah. While in the cave, Abu Bakr
was afraid the pagans might discover them for fear that some
harm might touch the Messenger The Prophet jg kept
reassuring him and strengthening his resolve, saying,
iiii jisu Jilt u d l;»
«0 Abu Bakr! What do you think about two, with Allah as
their third?* [l]
Imam Ahmad recorded from Anas that Abu Bakr said to
him, “I said to the Prophet when we were in the cave, If any of
m
Fath Al-Bdri 8: 176.
431
Surah 9. At-Tawbah (40) ( Part-10 )
them looks down at his feet, he will see us.’ He said,
< Jit fciivb Li i Cl U»
iO Abu Bakr! What do you think about two with Allah as their
third?*’* 1 * This is recorded in the Two SahthsP*
This is why Allah said,
iThen Allah sent down His Sakinah upon him >
sent His aid and triumph to His Messenger jg, or they say it
refers to Abu Bakr,
iand strengthened him with forces which you saw not}, the angels,
4\$K ji 1^=6 fcjSs-
iand made the word of those who disbelieved the lowermost ,
while the Word of Allah that became the uppermost ;}
Ibn ‘Abbas commented, “The word of those who disbelieved’, is
Shirk, while, The Word of Allah’ is ‘La. ilaha illalldh .”* 31 It is
recorded in the Two Sahihs that Abu MQsa Al-Ash‘ari said,
“The Messenger of Allah jg was asked about a man who fights
because of courage, or out of rage for his honor, or to show off.
Whom among them is in the cause of Allah?’ The Prophet
said,
•<*' ^ & diii & jit bM jits
*He who fights so that Allah's Word is superior, then he fights
in Allah's cause.*’* 4 * Allah said next,
4 &
iand Allah is All-Mighty}, in His revenge and taking retribution,
He is the Most Formidable and those who seek refuge with Him
and take shelter by adhering to what He instructs sure never
*** Ahmad 1 :4.
* 2 * Fatf i Al-Bari 7:11 and Muslim 4 : 1854 .
131 At-Tabari 14:261.
I 4 * Fath Al-Bari 1 :286 and Muslim 3 : 15 12.
432
Tafsir Ibn Kathir
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441 . March forth,
whether you are light or
heavy, and strive hard
with your wealth and
your lives in the cause of
Allah. This is better for
you, if you but knew.}
Jihad is required in
all Conditions
Sufyan Ath-Thawri
narrated from his
father from Abu Ad-Duha, Muslim bin Subayh, who said
This Ayah,
lillj \£-J}
4March forth, whether you are light or heavy}
was the first part to be revealed from Surah Bara’ah .” |11
Mu'tamir bin Sulayman narrated that his father said,
“Hadrami claimed that he was told that some people used to
declare that they will not gain sin (if they lag behind the forces
of Jihad} because they are ill or old. This Ayah was revealed,
4^j ft*
m
At-Tabari 14:270.
433
Surah 9. At-Tawbah (41) ( Part-10 )
iMarch forth, whether you are light or heavy . ►”***
Allah commanded mass mobilization together with the
Messenger of Allah sg for the battle of Tabuk, to fight the
disbelieving, People of the Book, the Romans, Allah’s enemies.
Allah ordained that the believers all march forth with the
Messenger jg regardless whether they felt active, lazy, at ease
or had difficult circumstances,
iMarch forth, whether you are light or heavy ^
‘Ali bin Zayd narrated that Anas said that Abu Talhah
commented (on this Ayah), “Whether you are old or young,
Allah did not leave an excuse for anyone.” Abu Talhah
marched to Ash-Sham and fought until he was killed. In
another narration, Abu Talhah recited Surah Bara’ah until he
reached this Ayah,
4 '<f=Ay\ ^
iMarch forth, whether you are light or heavy, and strive hard
with your wealth and your lives in the cause of Allah .}
He then said, “I see that Allah had called us to mobilize
whether we are old or young. O my children! Prepare my
supplies.” His children said, *May Allah grant you His mercy!
You conducted Jihad along with the Messenger of Allah jg
until he died, then with Abu Bakr until he died, then with
TJmar until he died. Let us perform Jihad in your place.” Abu
Talhah refused and he went to the sea [under the command of
Mu'awiyah] where he died. They could not find an island to
buiy him on until nine days later, during which his body did
not deteriorate or change and they buried him on the island. 12 *
As-Suddi said,
lili* 1
iMarch forth, whether you are light or heavy}, whether you are
rich, poor, strong, or weak. A man came forward, and he was
fat, complained, and asked for permission to stay behind [from
111 At-Tabari 14:266
|2 > IbnAbi HStim 6:1802.
434
Tafsir Ibn Kathtr
JViad\, but the Prophet jgg refused. Then this Ayah,
iMarch forth, whether you are light or heavy} was revealed, and it
became hard on the people. So Allah abrogated it with this
Ayah,
.-r, t"
4 &-
4 !> ",
4 There is no blame on those who are weak or ill or who find no
resources to spend, if they are sincere and true (in duty) to
Allah and His Messenger} (9:91].”
Ibn Jarir said that Hibban bin Zayd Ash-Shar‘abi narrated to
him, “We mobilized our forces with Safw&n bin ‘Amr, who was
the governor of Hims towards the city of Ephsos appointed to
the Jerajima Christian expatriates (in Syria). I saw among the
army an old, yet active man, whose eyebrows had sunk over
his eyes (from old age), from the residents of Damascus, riding
on his animal. I said to him, ‘O uncle! Allah has given you an
excuse (to lag behind).’ He said, ‘O my nephew! Allah has
mobilized us whether we are light or heavy. Verily, those
whom Allah loves, He tests them. Then to Allah is their return
and eternal dwelling. Allah tests from His servants whoever
thanks (Him) and observes patience and remembrance of Him,
all the while worshipping Allah, the Exalted and Most
Honored, and worshipping none else.’”* 1 '
Next, Allah encourages spending in His cause and striving
with one’s life in His pleasure and the pleasure of His
Messenger jg.
4 4 p % Ja 4 p&j p&\ }
iand strive hard with your wealth and your lives in the cause
of Allah. This is better for you, if you but knew.}
Allah says, this is better for you in this life and the
Hereafter. You might spend small amounts, but Allah will
reward you the property of your enemy in this life, as well as,
the honor that He will keep for you in the Hereafter. The
m
At-Jabari 14:264.
Surah 9. At-Tawbah (41 - 42) ( Part-10 )
435
Prophet said,
JU Uj aJjia J! ' u>-J! a1>-x ol oU^j OJ ^ <il
**«■=* J 1 Oi
promised the Mujahid in His cause that if He brings
death to him, He will enter him into Paradise. Or, He will
return him to his house with whatever reward and war spoils he
earns .» ll)
So Allah said;
ytj J Js-*j
j~" S*J
i]ihdd is ordained for you (Muslims) though you dislike it, and
it may be that you dislike a thing which is good for you and
that you like a thing which is bad for you . Allah knows but you
do not know. ^[2:216]
Imam Ahmad recorded that Anas said that the Messenger of
Allah ;§g said to a man,
j Embrace Islam , » but the man said, “I dislike doing so.” The
Messenger jg said,
ciS’ ip
o Embrace Islam even if you dislike
) & illll ^ i,£ '£}j && ii*li Q ^ if
4Cpiju£j $ jOi % 3££ Ggfc
442 . Had it been a near gain and an easy journey, they would
have fallowed you, but the distance was long far them; and
they would swear by Allah: "If we only could, we would
certainly have come forth with you." They destroy themselves,
and Allah knows that they are liars. $
I 1 ' Muslim 4 : 1496.
121 Ahmad 3:109.
436
TafsTr Ibn Kathir
Why Hypocrites would not join in Jihad
Allah admonishes those who lagged behind and did not join
the Prophet jg for the battle of TabCik, those who asked the
Prophet for permission to remain behind, falsely pretending to
have legitimate reasons to do so,
4 Had it been a near gain}, booty right in front of them, according
to Ibn ‘Abbas,
iand an easy journey}, travel for only a short distance,
<&$}
ithey would have follmved you.} But,
4 &\ ^ £,£ '&',}
ithe distance was long for them}, to Ash-Sham,
iand they would swear by Allah}, when you return to them,
ipZ. S-yL O&Jl )}
ilf we only could, we would certainly have come forth with you},
had not there been a valid excuse, we would have gone out with
you,
idjJZi j&j
iThey destroy themselves, and Allah knows that they are
liars.}
V jXdj lyl— JL+5 p, Jit \1 2}
ol »•?' ' ‘l i
443. Mai/ Allah forgive you. Why did you grant them leave,
until those who told the truth were manifest to you, and you
had known the liars?}
Surah 9. At-Tawbah (43 - 45) ( Part-10 )
437
444. Those who believe in Allah and the Last Day, would not
ask your leave to be exempted from fighting with their
properties and their lives; and Allah is the All-Knower of those
who have Taqwd.}
445. It is only those who believe not in Allah and the Last Day
and whose hearts are in doubt that ask your leave. So in their
doubts they waver. }
Moderately criticizing the Prophet ^ for allowing the
Hypocrites to stay behind
Ibn Abi Hatim recorded that ‘Awn said, “Have you heard
criticism softer than this, starting with forgiveness before
criticism,
4P £s$ p, dxU & &}
4May Allah forgive you . Why did you grant them
leave . . >?” m
Muwarriq Al-ljli and others said similarly.* 2 * Qatadah said,
“Allah criticized him as you read here, then later revealed to
him the permission to allow them to lag behind if he wants, in
Surat An-Niir,
ip* ^4 p; pb pj f#
4So if they ask your permission for some affairs of theirs, give
permission to whom you will of them} [24:62]. ”* 3 *
‘Ata’ Al-Khurasani said similarly. Mujahid said, “This Ayah
was revealed about some people who said, ‘Ask permission
from the Messenger of Allah [to stay behind), and whether
he agrees, or disagrees, remain behind!’”' 4 * Allah said,
4t4-> pj'
4 ... until those who told the truth were manifest to you}, in
reference to valid excuses,
111 Ibn Abi Hatim 6: 1805.
121 At-Tabari 14:274.
131 At-Tabari 14:273.
141 At-Tabari 14:273.
Surah 9. At-Tawbah (46 - 47) ( Part-10 )
439
jjj & rz $ tf ® &jji \/4 &
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446. And if they had intended to march out, certainly, they
would have made some preparation for it; but Allah was averse
to their being sent forth, so He made them lag behind, and it
was said (to them): "Sit among those who sit (at home).”}
447. Had they marched out with you, they would have added
to you nothing except disorder, and they would have hurried
about in your midst (spreading corruption) and sowing sedition
among you - and there are some among you who would have
listened to them. And Allah is the All-Knower of the
wrongdoers.}
Exposing Hypocrites
Allah said,
iAnd if they had intended to march out,}, with you to participate
in Jihdd
iiZ % \&i}
4i certainly , they would have made some preparation for it}
they would have prepared for such task,
5ii &j}
ibut Allah was averse to their being sent forth}
All&h hated that they should go with you.
4so He made them lag behind, and stay away (from Jihad\,
iand it was said (to them): "Sit you among those who sit (at
home)"}
as a part of what was decreed for them [not that He legislated
that they stay behind]. Allah then explained why He disliked
440
Tafsir Ibn Kathir
that they march with the believers, saying,
$Had they marched out with you, they would have added to
you nothing except disorder},
because they are cowards and failures,
iand they would have hurried about in your midst ' sowing
sedition among you}
They would have rushed to spread false stories, hatred and
discord among you, ,
<c£ &&
iand there are some among you who would have listened to
them.}
who would have obeyed them, given preference to their speech
and words and asked them for advice, unaware of the true
reality of these hypocrites. This might have caused corruption
and great evil between the believers.
Muhammad bin Ishaq said, “Those who sought permission
(from the Messenger to lag behind) included some of the
chiefs, such as ‘Abdullah bin Ubayy bin Salul and Al-Jadd bin
Qays, who were masters of their people. Allah also made them
lag behind because He knew that if they went along with the
Messenger sg they would sow sedition in his army.” I 1 ’ There
were some in the Prophet’s army who liked these chiefs and
were ready to obey them, because they considered them
honorable,
iand there are some among you wlw would have listened to
them} (9:47].
Allah next reminds of His perfect knowledge, saying,
111 At-Tabari 14:277. This narration is not authentic, it has been left
here because it was the only one mentioned for the explanation .
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Surah 9. At-Tawbah (48 - 49 ) ( Part-10 )
put me not into trial.” Surely, they have fallen into trial. And
verily, Hell is surrounding the disbelievers.}
Allah says, some hypocrites say to you, O Muhammad $jg,
44 &*}
4 Grant me leave}, to stay behind,
&
iand put me not into trial.}, if I go with you and see the women
of the Romans. Allah, the Exalted, replied,
jJt 4 $}
iSurely, they have fallen into trial}
because of the statement they uttered. Muhammad bin Ishaq
reported from Az-Zuhri, Yazid bin Ruwman, ‘Abdullah bin Abi
Bakr, ‘Asim bin Qatadah and several others that they said,
“The Messenger of Allah said to Al-Jadd bin Qays from Bani
Salimah, - , . 4 , - . „
^ J fUJl i?- C dll
«WomW you like to fight the yellow ones (Romans) this year?*
He said, ‘O Allah’s Messenger! Give me permission (to remain
behind) and do not cause Fitnah for me. By Allah! My people
know that there is not a man who is more fond of women
than 1. I fear that if I see the women of the yellow ones, I
would not be patient.’ The Messenger of Allah jg turned away
from him and said, , , , , f
oJil
«/ give you permission .» In Al-Jadd ’s case, this Ayah was
revealed,
4And among them is he who says: "Grant me leave and put
me not into trial.”}
Therefore, Allah says that the Fitnah that he fell into because
of not joining the Messenger of Allah 4g (in Jihad) and
preferring his safety to the safety of the Messenger is worse
than the Fitnah that he falsely claimed to fear." 111 It was
111 At-Tabari 14:287.
Surah 9. At-Tawbah (50 - 54) ( Part-10 )
445
4 44 os 0 tS53 ^ IZrgi &-J o0
4but if a calamity overtakes you, they say: "YJe took our
precaution beforehand,")',
they say, we took precautions when we did not join him,
4and they turn away rejoicing.)'
Allah directed His Prophet jg to reply to the perfect enmity they
have towards him,
4$)
4Say), to them,
4Nothing shall ever happen to us except what Allah has
ordained far us.)
for we are under His control and decree,
4&3y y)
4He is our Mawld.), Master and protector,
4And in Allah let the believers put their trust) [9:51],
and we trust in Him. Verily, He is sufficient for us and what
an excellent guardian.
iit J j$C 'Vi \ ji 3 )
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Vi sfa oi ^4^* ^y J
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452. Say: "Do yow ioaif ybr ms (anything) except one of the
two best things; while we await far you either that Allah will
afflict you with a punishment from Himself or at our hands. So
wait, we too are waiting with you")
453. Say: "Spend willingly or unwillingly, it will not be
447
Surah 9. At-Tawbah (54 - 55) ( Part-10 )
who are
rebellious.}
Allah mentions the
reason behind not
accepting their charity
from them,
A %
4 except that they
disbelieved in Allah and
in His Messenger .}
and the deeds are
accepted if they are
preceded with faith,
# ^ 2# %}
iand that they came not
to the Saldh except in a
lazy state.}
Therefore, they
neither have good
intention nor
eagerness to perform the acts [of faith],
J
V.
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tj ^ A !£*- Vi ^ ol Cj}
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iAnd nothing prevents their contributions from being accepted
from them except that they disbelieved in Allah and in His
Messenger, and that they came not to the Saldh (the prayer )
except in a lazy state, and that they offer not contributions but
unwillingly.}
The Truthful, to whom the Truth was revealed, Muhammad,
peace be upon him, said that Allah does not stop giving
rewards until you (believers) stop performing good deeds, and
that Allah is Tayyib [Good and Pure] and only accepts what is
Tayyib. This is why Allah does not accept charity or good
448
Tafsir Ibtt Kathir
deeds from the people described in these Ayat, because He
only accepts it from those who have Taqwa.
erf ysn 4 ^ 'it q ^ % q&t ^ %}
455. So let not their wealth nor their children amaze you; in
reality Allah's plan is to punish them with these things in the
life of this world, and that their souls shall depart (die) while
they are disbelievers.}
Allah says to His Messenger sg,
iSo let not their wealth nor their children amaze you...}
In similar Ayat, Allah said,
- c
sr- •A’j dLy*
x- xV
ipj
•x*j
|*(ix Wi>jt IXJ llii. u i<&le
4And strain not your eyes in longing far the things We have
given far enjoyment to various groups of them, the splendor of
the life of this world, that We may test them thereby. But the
provision (good reward in the Hereafter) of your Lord is better
and more lasting} [20:131], and,
tAi y S 4 fi fed f»s4jy JU' jx .4f /li
iDo they think that in wealth and children with which We
enlarge them. We hasten unto them with good things. Nay, but
they perceive not.} [23:55-56].
Allah said next,
iQ%\ -gw 4 ^ it i,; q>
iin reality Allah’s plan is to punish them with these things in
the life of this world,}
by taking the Zakah due on their money from them and
spending it in Allah’s cause, according to the meaning given
by Al-Hasan Al-Basri.* 1 *
HI
At-Tabari 14:296.
449
S urah 9. At-Tawbah (55 - 57) (Part-10)
Allah’s statement,
4and that their souls shall depart while they are disbelievers }
means, so that when Allah brings death to them, they will still
be disbelievers, to make matters worse for them and the
torment more severe. We seek refuge from such an end, which
includes being led astray gradually by these things which they
have.
ijjj ■} o>
<56. They swear by Allah that they are truly of you while they
are not of you, but they are a people (hypocrites) who are afraid
(that you may kill them).}
i57. Should they find a refuge, or caves, or a place of
concealment, they ivould turn straightway thereto with a sivift
rush.}
Exposing Hypocrites’ Fright and Fear
Allah describes to His Prophet jg the fright, fear, anxiety and
nervousness of the hypocrites,
4 They swear by Allah that they are truly of you}, swearing a sure
oath,
(**
iwhile they are not of you}, in reality,
ibut they are a people who are afraid}, and this is what made
them swear.
■)}
4 Should they find a refuge}, such as a fort in which they hide
and fortify themselves,
451
Surah 9. At-Tawbah (58 - 59) (Part-10)
4And of them}, among the hypocrites,
&
{who accuse you} or question your integrity,
{concerning}, division of,
{c&lSti}
{the alms}, when you divide them. They question your fairness,
even though it is they who deserve that their integrity be
questioned. The hypocrites do not do this in defense of the
religion, but to gain more for themselves. This is why,
{If they are given} meaning, from the Zakdh,
Jf) \£>}
{They are pleased, but if they are not given thereof, behold!
They are enraged!} (9:58],
angry for themselves. Qatadah commented on Allah’s
statement,
{And of them are some who accuse you concerning the alms.}
“Allah says, ‘Some of them question your integrity in the
matter of distribution of the alms.’ We were told that a
bedouin man, who had recently embraced Islam, came to the
Prophet 5 ^ 5 , when he was dividing some gold and silver, and
said to him, ‘O Muhammad! Even though Allah commanded
you to divide in fairness, you have not done so.’ The Prophet of
Allah 3 ^ said,
id* jji ^jji ii ifs
“Woe to you! Who would be fair to you after me then ?n
The Prophet of Allah ^ said next,
^ ^ oCil 'jt |JLi
452
Tafsir Ibn Kathfr
« Beware of this man and his likes! There are similar persons in
my Ummah who recite the Qur'an, but the Qur'an will not go
beyond their throat. If they rise (against Muslims rulers) then
kill them, if they rise, kill them, then if they rise kill them.*
We were also told that the Prophet of Allah jg used to say,
« jjli Of 1 *jJ 'ij U-i U •jJj
u By He in Whose Hand is my life! I do not give or withhold
anything; I am only a keeper .s” 111
This statement from Qatadah is similar to the HacLith that the
Two Shaykhs narrated from Abu Said about the story of
Dhul-Khuwaysirah, whose name was Hurqus. Hurqus
protested against the Prophet’s division of the war spoils of
Hunayn, saying, “Be fair, for you have not been fair!” The
Prophet jg said,
•JjLP-l jsi jU u! -^ a
»/ would have become a loser and a failure if I was not fair!*
The Messenger jg said after that man left,
jt jjy 04-^* ly
e.UiJl :
« Among the offspring of this man will be some with whose
prayer, when one of you sees it, would belittle his prayer, and
his fast as compared to their fast. They will be renegades from
the religion, just like an arrow goes through the game’s body.
Wherever you find them, kill them, for verily, they are the
worst dead people under the cover of the sky .** 21
Allah said next, while directing such people to what is more
beneficial for them than their behavior,
ji & 4f 1 ipj feu 41 C \j% &
4 Would that they were content with what Allah and His
111 At-Tabari 14:302.
121 Fath Al-B&ri 12 :302 and Muslim 2 :744 .
Surah 9. At-Tawbah (59 - 60) (Part-10)
453
Messenger gave them and had said: "Allah is sufficient for us.
Allah will give us of His bounty, and so will His Messenger
( from alms). We implore Allah (to enrich us)."}
This honorable Ayah contains a gracious type of conduct and
an honorable secret. Allah listed; contentment with what He
and His Messenger jg give, trusting in Allah alone - by saying;
iand they had said: Allah is sufficient for us}, and hoping in Allah
alone, and He made these the indications of obedience to the
Messenger sfe, adhering to his commands, avoiding his
prohibitions, believing his narrations and following his footsteps.
vty 'Mo M Q
fi'. Jib $ Jc*-' s b O'
460. As-Sadaqat (i.e., Zakah) are only for the Fttqara and Al-
Masdkin and those employed to collect (the funds); and to
attract the hearts of those who have been inclined (towards
Islam); and to free the captives; and for those in debt; and for
Allah’s cause, and for Ibn As-Sabit; a duty imposed by Alldlt.
And Allah is AU-Knower, All-Wise.}
Expenditures of Zakah (Alms)
After Allah mentioned the protest that the ignorant
hypocrites mentioned to the Prophet jg about the distribution
of alms. He stated that it is He who divided the alms, explained
its rulings and decided in its division; He did not delegate this
decision to anyone else. Allah mentioned the expenditures of
Zakah in this Ayah, starting with the Fuqara ' (the poor)
because they have more need than the other categories, since
their need is pressing and precarious. It was reported that Ibn
‘Abbas, Mujahid, Al-Hasan Al-Basri, Ibn Zayd and several
others said that the Fatpr is a graceful person who does not ask
anyone for anything, while the Miskin is the one who follows 1 11
after people, begging. Qatadah said, “The Fatpr is the ill person,
while the Miskin. is physically fit.”* 2 ' We will now mention the
111 At-Tabari 14:305-306.
121 At-Tabari 14:306.
454
Tafsir Ibn Kathir
Hadiths about each of these eight categories
The Fuqara * (Poor)
Ibn Umar said that the Messenger of Allah sgj said,
^ 1 V*
«77ie alms should not be given to the wealthy and the physically
fit .»
Ahmad, Abu Dawud and At-Tirmidhi collected this Hadith.^
The Masakin (Needy)
Abu Hurayrah narrated that the Messenger of Allah jg said,
iliUi ^jJi oi>3i ^4J»
*\?«j V ! Jli b I : IjJU ( jC
uLi jL; ij t} ii ii ^
zThe needy person is not the one who goes round the people
and asks them for a mouthful or two (of meals) or a date or
two». They asked, “Then who is the needy person, O
Allah’s Messenger!” He said, “The one who does not have
enough to satisfy his needs and whose condition is not known to
others, that others may give him something in charity, and who
does not beg of people .»
The Two Shaykhs collected this Hadith * 2 '
Those employed to collect Alms
Those employed to collect alms deserve a part of the alms,
unless they are relatives of the Messenger of Allah 5 ^ 5 , who are
not allowed to accept any Sadaqah. Muslim recorded that
‘Abdul-Muttalib bin Rabl'ah bin Al-Harith and Al-Fadl bin Al-
'Abbas went to the Messenger of Allah jg asking him to employ
them to collect the alms. The Messenger replied,
Infill ^ £1 4jlAl JV Vj xJJii J>J V Ujxi}I oi»
v Verily, the alms are not allowed for Muhammad nor the
relatives of Muhammad, for it is only the dirt that the people
I 1 * Ahmad 4 : 164 , Abu Dawud 2 :285 and Tuhfat Al-Ahwadhi 3 :317 .
121 Fath Al-Bari 3 :399 and Muslim 2:719.
455
Surah 9. At-Tawbah (60) (Part-10)
discard
Al-Mu’allafatu Quffibuhum
There are several types of Al-Mu’allafatu Qulubuhum. There
are those who are given alms to embrace Islam. For instance,
the Prophet of Allah gave something to Safwan bin Umayyah
from the war spoils of Hunayn, even though he attended it
while a Mushrik. Safwan said, “He kept giving me until he
became the dearest person to me after he had been the most
hated person to me.”' 21 Imam Ahmad recorded that Safwan bin
Umayyah said, “The Messenger of Allah jg gave me (from the
spoils of) Hunayn while he was the most hateful person to me.
He kept giving me until he became the most beloved person to
me.”' 31 Muslim and At-Tirmidhi collected this Hadith, as
well.' 41 Some of Al-Mu’aUafatu Qulubuhum are given from alms
so that they become better in Islam and their heart firmer in
faith. For instance, the Prophet jg gave some of the chiefs of
the Tulaqa’ a hundred camels each after the battle of Hunayn,
saying,
£ ^ 41 ^ M tU- O t}\ Y£' 3 Ji.
«/ give a man (from the alms) while another man is dearer to
me than him, for fear that Allah might throw him on his face in
the fire of Jahannam .»' 51
It is recorded in the Two Sahihs that Abu Said said that ‘Ali
sent the Messenger of Allah jg a gold nugget still in its dirt
from Yemen. The Prophet jg divided it between four men: Al-
Aqra‘ bin Habis, TJyaynah bin Badr, ‘Alqamah bin TJlathah and
Zayd Al-Khayr, saying,
“To draw their hearts closer .»' 61 Some people are given because
111 Muslim 2:752.
121 Muslim 4:1806.
131 Ahmad 6:465.
' 41 Muslim 4 : 1806 and Tuhfat Al-Ahwadhi 3 :334 .
|S1 Fath Al-Bari 3 :399 .
161 Fath Al-Bari 6 :433 and Muslim 2 :741 .
456
Tafsir Ibn Kathir
some of his peers might embrace Islam, while others are given
to collect alms from surrounding areas, or to defend Muslim
outposts. Allah knows best.
The Riqab
Al-Hasan Al-Basri, Muqatil bin Hayyan, ‘Umar bin ‘Abdul-
‘Aziz, Said bin Jubayr, An-Nakhal, Az-Zuhri and Ibn Zayd
said Riqab means those slaves who make an agreement with
the master to pay a certain ransom for their freedom .” 111
Similar was reported from Abu Musa Al-Ash‘ari . 121
Ibn ‘Abbas and Al-Hasan said, “It is allowed to use Zakah
funds to buy the freedom of slaves,” indicating that ‘Riqab’ has
more general meanings than merely giving money to slaves to
buy their freedom or one’s buying a slave and freeing him on
an individual basis. A Hadith states that for every limb [of the
servant) freed, Allah frees a limb of the one who freed him
from slavery, even a sexual organ for a sexual organ, for the
reward is equitable to the deed,
'ply
iAtid you will be requited nothing except Jbr what you used to
do.) [37:39]
Virtue of freeing Slaves
In the Musnad, there is a Hadith from Al-Bara’ bin ‘Azib that
a man asked, “O Allah’s Messenger! Direct me to an action
that draws me closer to Paradise and away from the Fire.” The
Messenger of Allah jj§ said,
• siiij in .'i.'.U
« Emancipate the person and free the neck (slave ). »
The man asked, “O Allah’s Messenger! Are they not one and
the same?” He said,
• - j O jit J l i l) 1 t :
•No, you emancipate a person by freeing him on your own, but
111 At-Tabari 14:317.
121 At-Tabari 14:316.
457
Surah 9. At-Tawbah (60) ( Part-10 )
you untie a neck (slave) by helping in its priced
Al-GH&rimun (the Indebted)
There are severed types of indebted persons. They include
those who incur expenses in solving disputes between people,
those who guarantee a loan that became due, causing
financial strain to them, and those whose funds do not
sufficiently cover their debts. It also includes those who
indulged in a sin and repented from it. These types have a
right to a part of alms (designated for Al-Gharimun ].
Qablsah bin Mukhariq Al-Hilali said, “I carried a debt
[resolving a dispute between people] and went to the
Messenger of Allah asking him to help pay it. The Messenger
said,
G Jjj \a lli *iXuai\ li-J ii y.>-
«Be patient until some alms are brought to us so that we give it
to yoM.» He then said,
c..,l ~>o L*- ^ j] m-j U*
<J d>j dU *lLLJl
If* \s\x* :J\S j\ - [ jLs, j* Ul^* JjtliJl
* * *
jl£] : j jXj **‘y £ly Jili
- iJ tlp ^ iSIjl. : Jl* j( - Jls- If* lilji t/ 5 * *• J ciLi Sill
* *
*L»L* 1- . >■ . » SjLlLJl j* Vyf Li
aO Qabisah! Begging is only allowed for three: a man who
incurred debts solving disputes, so he is allowed to beg until he
collects its amount and then stops. A man who was inflicted by
a disaster that consumed his wealth, he is allowed to beg until
he collects what suffices for his livelihood. And a man who was
overcome by poverty, that three wise relatives of his stand up
and proclaim, 'So-and-so was overcome by poverty.' This man
is allowed to beg until he collects wluit sustains his livelilwod.
Other than these cases, begging is an unlawful amount that one
**' Ahmad 4 :299 .
458
Tafsir Ibti Kathir
illegally devours .»
Muslim collected this Hadith.^
Abu Said said, “During the time of the Messenger of Allah
Si, a man was struck by disaster because of fruits that he
bought, causing him extensive debts. The Prophet said,
*Give him charity .»
The people did that but the amount collected did not cover his
debts. The Prophet Si said to the man’s debtors,
*Take what was collected, you will have nothing beyond that
Muslim collected this Hadith
In the Cause of Allah
In the cause of Allah is exclusive for the benefit of the
fighters in Jihad, who do not receive compensation frorrf the
Muslim Treasury.
Ibn As-Sabil (Wayfarer)
Ibn As-Sabn is a term used for the needy traveler in a land,
where he does not have what helps him continue his trip. This
type has a share in the Zakah for what suffices him to reach
his destination, even if he had money there. The same is true
for whoever intends to travel from his area but does not have
enough money. This type also has a share in the Zakah money
to suffice for his trip and back. This is proven in the Ayah as
well as the following Hadith. Imams Abu D&wud and Ibn
Majah recorded that Ma'mar said that Zayd bin Aslam said
that ‘Ata’ bin Yasar said that Abu Said Al-Khudri said that
the Messenger of Allah jg$ said,
jt iaJUj ji-j j\ ilfcU i : 1 -i J Yj yJLSJl
* *
* Sadaqah is not rightful for a wealthy person except in five
111 Muslim 2:722.
121 Muslim 3:1161.
Surah 9. At-Tawbah (60 - 61) ( Part-10 )
459
cases: those employed to collect it, one who bought a charity
item with his money, a Ghdrim (debtor), a fighter in the cause
of Allah, or a poor man who gets a part of the Zakah so he
gives it as a gift to a rich man. o' 11
Allah's statement,
4a duty imposed by Allah means, a decision, decree and
division ordained by Allah,
4 And Allah is All-Knower, All-Wise knowledgeable of all things
outwardly and inwardly and what benefits His servants,
4U^
4All-Wise}, in all what he declares, does, legislates and decides, ■
there is no true deity or lord except Him.
A p- $ ji 5a $ &&
p $ «3j A iA*'»
461 . And among them are men who annoy the Prophet and
say: "He is (lending his) ear (to every news)." Say: "He
listens to what is best for you; he believes in Allah; has faith in
the believers; and is a mercy to those of you who believe." But
those who annoy Allah's Messenger, will have a painful
torment .}
Hypocrites annoy the Prophet &
Allah says, some hypocrites bother the Messenger of Allah jg
by questioning his character, saying,
4he is (lending his) ear}, to those who say anything about us; he
believes whoever talks to him. Therefore, if we went to him and
swore, he would believe us. Similar was reported from Ibn
‘Abbas, Mujahid and Qat&dahJ 2 ' Allah said,
Abu D&wud 2 :288 and Ibn MAjah 1 :590.
* 2 ' Al-Tabari 14:326. This narration is Mursal.
460
Tafsir Ibn Kathir
iSay: "He listens to
what is best for you”},
he knows who’s
saying the truth and
who is lying,
ihe believes in Allah;
has faith in the
believers}, he believes
the believers,
' y - 4 ' 4 3-jj}
iand is a mercy to those
of you who believe”},
and a proof against
the disbelievers,
ft 3 4A> $Ajd
4But those xoho annoy
Allah's Messenger, will
have a painful torment.}
p
g \'j£. % } >\3 a f. (3 ^
462. They swear by Allah to you (Muslims) in order to please
you, but it is more fitting that they should please Allah and His
Messenger, if they are believers.}
463. Knmo they not that whoever opposes and shows hostility
to Allah and His Messenger, certainly for him will be the fire of
Hell to abide therein. That is the extreme disgrace.}
Hypocrites revert to Lies to please People
Qatadah said about Allah’s statement,
Surah 9. At-Tawbah (62 - 64) (Part-10)
461
iThey swear by Allah to you (Muslims) iti order to please you }
“A hypocrite man said, By Allah! They (hypocrites) are our
chiefs and masters. If what Muhammad says is true, they are
worse than donkeys.’ A Muslim man heard him and declared,
“By Allah! What Muhammad says is true and you are worse
than a donkey!’ The Muslim man conveyed what happened to
the Prophet who summoned the hypocrite and asked him,
jjji Js &J. u»
a What made you say wlwt you said"? That man invoked curses
on himself and swore by Allah that he never said that.
Meanwhile, the Muslim man said, ‘O Allah! Assert the truth of
the truthful and expose the lies of the liar.’ Allah revealed this
Verse.’”* 11 Allah’s statement,
4 Knout they not that whoever opposes and shows hostility to
Allah and His Messenger , V
means, have they not come to know and realize that those
who defy, oppose, wage war and reject Allah, thus becoming
on one side while Allah and His Messenger jfcr on another side,
'J4r ji 'A
4 certainly for him will be the fire of Hell to abide therein}, in a
humiliating torment,
£_*jt djf>}
iThat is the extreme disgrace}\9 :63), that is the greatest disgrace
and the tremendous misery.
464. The hypocrites fear lest a Surah should be revealed about
them, showing them what is in their hearts. Say: "(Go ahead
and) mock! But certainly Allah will bring to light all that you
fear."}
At-Tabari 14:329.
462
Tafsir Ibn Kathtr
The Hypocrites fear Public Exposure of Their Secrets
Mujahid said, “The hypocrites would say something to each
other then declare, We wish that Allah does not expose this
secret of ours,” 111 There is a similar Ayah to this one, that is,
Allah’s statement,
iif CXu ^Ji Q 'ojyfj iit *4 j C SfL Ajfc.
; 'IS pL
iAnd when they come to you, they greet you with a greeting
wherewith AUdh greets you not, and say within themselves:
“ Why should Allah punish us not for what we say?" Hell will
be sufficient for them; they will bum therein. And worst indeed
is that destination !) [58:8] .
Allah said in this Ayah,
i / >< * - it
iSay : "(Go ahead and) mock! But certainly Allah will bring to
light all that you fear
He will expose and explain your reality to His Messenger jg
through revelation. Allah said in other Ayat,
& rAJJ
% A* >
iOr do those in whose hearts is a disease (of hypocrisy), think
that Allah will not bring to light all their hidden ill-wills?)
(47:291, until.
ibut surely, you will know them by the tone of their
speech!)[47:3 0].
This is why, according to Qatadah, this Surah is called ‘Al-
Fadihah’ (the Exposing), because it exposed the hypocrites. 121
‘Af'jj yty j» 4^j Jy*
o* v-ili a) SIS Ji V
111 At-Jabari 14:331.
121 At-Tabari 14:332.
463
Surah 9. At-Tawbah (65 - 66) ( Part-10 )
465. If you ask them (about this), they declare: ,r We were only
talking idly and joking." Say: 'Was it at Allah, and His Aydt
and His Messenger that you were mocking?"}
466. Make no excuse; you disbelieved after you had believed. If
We pardon some of you, We will punish others among you
because they were criminals .}
The Hypocrites rely on False, Misguided Excuses
‘Abdullah bin ‘Umar said, “During the battle of Tabuk, a
man was sitting in a gathering and said, *1 have never seen
like these reciters of ours! They have the hungriest stomachs,
the most lying tongues and are the most cowardice in battle.’
A man in the Masjid said, You lie. You are a hypocrite, and I
will surely inform the Messenger of Allah, This statement
was conveyed to the Messenger of Allah sg and also a part of
the Qur’an was revealed about it.’” ‘Abdullah bin 'Umar said, “I
have seen that man afterwards holding onto the shoulders of
the Messenger’s camel while stones were falling on him,
declaring, ‘O Allah’s Messenger! We were only engaged in idle
talk and jesting,’ while the Messenger of Allah sg was reciting,
4&£Z ^
4"Was it at Allah, and His Aydt and His Messenger that you
were mocking?"} [9:65]. ’” ,x|
Allah said,
4Make no excuse; you disbelieved after you had believed.}
on account of your statement and mocking,
m li j&s & JZ 0\}
4lfWe pardon some of you, We will punish others among you}
for not all of you will be forgiven, some will have to taste the
torment,
4because they were criminals}, they were criminals because of this
(i)
At-Tabari 14:333.
464
Tafsir Ibn Kathi r
terrible, sinful statement.
467. The hypocrites, men and women, are one from another;
they enjoin evil, and forbid the good, and they close their
hands. They have forgotten Allah, so He has forgotten them.
Verily, the hypocrites are the rebellious .}
468. Allah has promised the hypocrites - men and women -
and the disbelievers, the fire of Hell; therein shall they abide. It
will suffice them. Allah has cursed them and for them is the
lasting torment. $
Other Characteristics of Hypocrites
Allah admonishes the hypocrites who, unlike the believers,
who enjoin righteousness and forbid evil,
4(4:^ ofiafoj j
4they enjoin evil, and forbid the good, and they close their
hands 4, from spending in Allah’s cause,
\y^}
4They have forgotten Allah}, they have forgotten the
remembrance of Allah,
4so He has forgotten them.}, by treating them as if He has
forgotten them. Allah also,
Xty. M 'J-j Jjj}
4And it will be said: “ This Day We will forget you as you
forgot the meeting of this Day of yours} [45:34] .
Allah said,
4by-~j. 1' jUiUl' -^fo}
4 Verily, the hypocrites are the rebellious}
Surah 9. At-Tawbah (67 - 69) (Part-10,
465
the rebellious from
the way of truth who
embrace the wicked
way,
4 Allah has promised the
hypocrites - men and
women - and the disbe-
lievers, the fire of Hell},
on account of their
evildoing mentioned
here,
iQ.
4 therein shall they
abide.}, for eternity,
they and the
disbelievers,
4It will suffice them.},
as a torment,
iAllah has cursed thetn}, He expelled and banished them [from
His mercy],
i ^
4and for them is the lasting torment.}
l&LX % fa S3 'fas * &$?}
faj J-fa* fal dfa jpx fak falL\
pi ci (H^»^ •iXf-
469. Like those before you: they were mightier than you in
power, and more abundant in wealth and children. They had
enjoyed their portion (a while), so enjoy your portion (a zuhile)
as those before you enjoyed their portion (a while); and you
Surah 9. At-Tawbah (69 -70) ( Part-10 )
467
IpIjj < jJu jh-1j \j~
J* 1 4 <il Jj— j (•■»
r* S-^ii cjt- 4 '
1 «o j ■> ~1~>- jj ^ ^
: Jli ? v lkjl
‘Uy He in Whose Hand is my sow// You will follow the
traditions of those who were before you a hand span for a hand-
span and forearm's length for forearm's length, and an arm's
letigth for an arm's length. And even if they enter the den of a
lizard, you will also enter it." They asked, “Who, O Allah’s
Messenger, the People of the Book?” He said, «IA7 io
else?"’^
This Hadith is similar to another Hadith collected in the Sahth.
Jjiij fSj gy fy ^ U oi
t}f O0j {+$1 fit a j$f
<70. Has not the story reached them of those before them? -
The people of Nuh/Ad, Thamiid, the people of Ibrahim, the
dwellers of Madyan and the overturned cities; to them came
their Messengers with clear proofs. So it was not Allah Who
wronged them, but they used to wrong themselves. }
Advising the Hypocrites to learn a Lesson from Those
before Them
Allah advises the hypocrites who reject the Messengers,
4.Z-& &, iity
iHas not the story reached them of those before them?}
have you (hypocrites) not learned the end of the nations before
you who rejected the Messengers,
4The people of Nuh}, and the flood that drowned the entire
population of the earth, except those who believed in Allah’s
servant and Messenger Nuh, peace be upon him,
m
Aj-Tabari 14:342.
468
Tafsir Ibn Kathir
iand 'Ad}, who perished with the barren wind when they
rejected Hud, peace be upon him,
4and Thamud}, who were overtaken by the Say hah (awful ciyj
when they denied Salih, peace be upon him, and killed the
camel,
iand the people of Ibrahim }, over whom He gave Ibrahim victory
and the aid of clear miracles. Allah destroyed their king
Nimrod, son of Canaan, son of Koch from Canaan, may Allah
curse him,
iartd the dwellers of Madyan }, the people of Shu'ayb, peace be
upon him, who were destroyed by the earthquake and the
torment of the day of the Shade,
iand the overturned cities }, the people of Lut who used to live in
Madyan. Allah said in another Ayah,
iAnd He destroyed the overturned cities } [53:53], meaning the
people of the overturned cities in reference to Sadum [Sodom],
their major city. Allah destroyed them all because they rejected
Allah’s Prophet Lut, peace be upon him, and because they
committed the sin that none before them had committed
[homosexuality] .
<&2$i p4iii
ito them came their Messengers with clear proofs.}, and
unequivocal evidence,
4 So it was not Allah Who wronged them}, when He destroyed
them, for He established the proofs against them by sending
469
Surah 9. At-Tawbah (70 - 71) ( Part-10 )
the Messengers and dissipating the doubts,
rtf
4but they used to wrong themselves on account of their denying
the Messengers and defying the Truth; this is why they earned
the end, torment and punishment, that they did.
j£> rojl fa
V & Si la ^ w Sjfctf
471. The believers, men and women, are supporters of one
another; they enjoin good, and forbid evil ; they perform the
Salah, and give the Zakah, and obey Allah and His Messenger.
Allah will have His mercy on them. Surely, Allah is All-
Mighty, All-Wise. }
Qualities of Faithful Believers
After Allah mentioned the evil characteristics of the
hypocrites, He then mentioned the good qualities of the
believers,
iof. fa. oUVtf
iThe believers, men and women, are supporters of one
another;}
they help and aid each other. Surely, an authentic Hadlth
states,
^ -j J (1) UJ l S i ®
< 77ie believer to the believer is just like a building, its parts
support each other.*
arid the Prophet jg crossed his fingers together. 1 ’ 1 In the Sahih
it is recorded,
Q J I yS-" d ^pI-C
The example of the believers in the compassion and mercy they
111 FathAl-Bdri 10:464.
Surah 9. At-Tawbah (71 - 72) ( Part-10 )
471
472. Allah has promised the believers - men and women, -
Gardens under which rivers flow to dwell therein forever, and
beautiful mansions in gardens of ‘Adn (Eden; Paradise). But
the greatest bliss is the good pleasure of Allah. That is the
supreme success.)
Good News for the Believers of Eternal Delight
Allah describes the joys and eternal delight He has prepared
for the believers, men and women in,
i'Q, 'Jr*' ^ Oi ct/P
iGardens under which rivers flow to dwell therein forever ) for
eternity,
iand beautiful mansions), built beautifully in good surroundings.
In the Two SahDis, it is recorded that Abu Musa, ‘Abdullah bin
Qays Al-Ash‘ari said that the Messenger of Allah jgj said,
' * '
Sm* ««Sj V] ^3 Ji \/M M f $\
‘Two gardens, their pots and whatever is in them are made of
gold, and two gardens, their pots and whatever is in them are
made of silver. Only the Veil of Pride of Allah's Face separates
the people from gazing at Him, in the garden of Eden.d 1 ’
He also narrated that the Messenger of Allah jg said,
j. %s ‘5 *>4 jifij jjJjJ j* !>!»
•Liijy p Jji V
•For the believer in Paradise there is a tent like a hollow pearl
which is sixty miles high in the sky, and in the tent the believer
will have (so large) a family that he visits them all and some of
them would not be able to see the others .»
The Two Sahths collected this Hadith.^ It is recorded in the
^ Fath Al-B&ri 8 :49 1 and Muslim 1 :163.
121 Fath Al-B&ri 8 :44 1 and Muslim 4 :2 182 .
472
Tafsir Ibn Kathir
Two Sahihs that Abu Hurayrah said that the Messenger of
Allah jg said,
<Jl>- Ju jf ill jU ll>- ijL Jiaj j >Li_) i)L yi
J>-j Ij : IjJli iij ^ ^
jiJiftUiIU ill lale-i &J1 ^ o!' :Jl» ^^Ul
:^bu ii ’^L i* *UiJi y us j* jS
*5jij lilfjl jl^il **?J ItLfcJl *1>J| <0|i
«H7ioeyer believes in Allah and His Messenger, offers prayer
perfectly and fasts the month of Ramadan, will rightfully be
granted Paradise by Allah, no matter whether he emigrates in
Allah's cause, or remains in the land where he is bom.» The
people said, “O Allah’s Messengerl Shall we acquaint the
people with this good news?” He said, “ Paradise has one-
hundred grades which Allah has prepared for the Mujahidin
who fight in His cause, the distance between each tivo grades is
like the distance between the heaven and the earth. So, when
you ask Allah, ask Him for Al-Pirdaws which is the best and
highest part of Paradise, from it gush forth the rivers of
Paradise and above it is the ‘Arsh (Throne) of the
Beneficent V 1 ’
Imam Ahmad recorded that Abu Hurayrah said, that the
Messenger of Allah sg§ said.
:Jli ?il_.^Jl Uj ill J^-j L Jj ill \jLj ijj. j JlL j lij*
ty ll 'j jS \ if y-jVj J^\j Jf 'j 1^’lL; i iffd 1 J -Jr'fi J* f»
iff you invoke Allah for Salah (blessings) on me, then also
invoke Him to grant me Al-Wasilah .» He was asked, “What is
Al-Wasdah, O Allah’s Messenger?” He said, iThe highest
grade in Paradise, it will be for only one man, and I hope I am
that man.*™
The Musnad. contains a Hadith from Sa‘d bin Mujahid At-
Ta’I, that Abu Al-Mudillah said, that Abu Hurayrah said, “We
said, ‘O Allah’s Messenger! Talk to us about Paradise, what is
111 FathAl-Bari6:\4.
121 Ahmad 2:256.
473
Surah 9. At-Tawbah (72) ( Part-10 )
it built of?’ He said,
yj lajLJu-j d lUl l i <Jai £Sj > s>i
v_r*! 7_> ^ Jlijj Y j*jCJ tfU-Jb
«i'Li
«/\ brick of gold and a brick of silver. Its mortar is from musk,
its gravel is pearls and rubies. Its sand is saffron. Whoever
enters it will enjoy the delights, will never be hopeless, and will
live forever and will not die. His clothes will never decay nor
will his youth ever end
Allah said next,
iBut the greatest bliss is the good pleasure of Allah}\9:72\,
meaning, Allah’s pleasure is more grand, greater and better
than the delight the believers will be enjoying [in Paradise).
Imam Malik narrated, that Zayd bin Aslam said that ‘Ata’ bin
Yasar said that Abu Said Al-Khudri said that the Messenger
of Allah said,
Hjj I jjijals «1>J! U ; L j>Sl dyi* j yp jl#
y'j ^ ^‘y 7 & Uj : ofjjCj Ja . kiii Jb J>
yi |*^dapf Yl ! y* |JL>I Ja *3 U Uxlkp-i
^ <!M j* tCs* Qo 4o ^ '-ofyS
oJLaj Ja^wl
« Allah, the Exalted and Ever High, will say to the people of
Paradise, 'O residents of Paradise!’ They will say, 'Labbayka
(here we are!), our Lord, and Sa'dayk (we are happy at your
service!) and all the good is in Your Hand.' He will ask them,
’Are you pleased?' They will say, 'Why would not we be
pleased, O Lord, while You have given us what You have not
given any other of your creation?' He will say, 'Should I give
you what is better than all this?’ They will say, 'O Lord! What
is better than all this?' He will say, 7 will grant you My
pleasure and will never afterwards be angry with you.’*
^ Ahmad 2:304.
474
Tafsir Ibn Kathir
tfeSlgU
Jr
^ « a 6 ' l A*j
^ubi^i^^==j J&i l^ij) isl^j i j Isa
LW ^ i^iJ ^
Ojj 4Jlla^ie- ( >. ( ^Uj
> > *> .*<„,» <.\J\"\<
s^4 -^JiK
I >L".v '£ •; rf
The Two Sahihs
collected the Hadtth of
Malik . 111
■4 ?if .'It -
jli£=i)l J^i. ^Jl
(»!?* -tli?) Lni^ll'j
^^>J* Jij
i> : ^ij i_,3(i c it*
l»J ^5^-1
^A» a jU^il iS Vi $2
/«r V 1^'' if 1 , *<
1^* *i« L)J» .4M» ui
at te ^ h
« Lfeftj aiiT 4 q 1 c&
'tfj $5 uj 'wi’j^ i| A
473. O Prophet! Strive
hard against the disbelie-
vers and the hypocrites,
and be harsh against
them, their abode is Hell, - and worst indeed is that destination.}
474. They swear by Allah that they said nothing (bad), but really
they said the word of disbelief, and they disbelieved after accepting
Islam, and they resolved that (plot) which they were unable to carry
out, and they could not find any cause to do so except that Allah and
His Messenger had enriched them of His bounty. If then they repent,
it will be better for them, but if they turn away ; Allah will punish
them with a painful torment in this worldly life and in the Hereafter.
And there is none for them on earth as a protector or a helper.}
The Order for Jihad against the Disbelievers and
Hypocrites
Allah commanded His Messenger jg to strive hard against the
111 Fath Al-B&ri 1 1 :423 and Muslim 4 :2176.
Surah 9. At-Tawbah (73 - 74 ) ( Part-10 )
475
disbelievers and the hypocrites and to be harsh against them.
Allah also commanded him to be merciful with the believers
who followed him, informing him that the destination of the
disbelievers and hypocrites is the Fire in the Hereafter.
Ibn Mas*ud commented on Allah’s statement,
jU£=Jt
4 Strive hard against the disbelievers and the hypocrites}
“With the hand, or at least have a stem face with them.” 11 '
Ibn ‘Abbas said, “Allah commanded the Prophet to fight the
disbelievers with the sword, to strive against the hypocrites
with the tongue and annulled lenient treatment of them .”* 21
Ad-Dahhak commented, “Perform Jih&d against the disbelievers
with the sword and be harsh with the hypocrites with words,
and this is the Jihad performed against them.”* 3 * Similar was
said by Muqatil and Ar-Rabl‘.* 4 * Al-Hasan and Qatadah said,
“Striving against them includes establishing the (Islamic Penal)
Law of equality against them.”* 5 ’ In combining these
statements, we could say that Allah causes punishment of the
disbelievers and hypocrites with all of these methods in various
conditions and situations, and Allah knows best.
Reason behind revealing Ayah 9:74
Al-Amawi said in his Book on Battles, “Muhammad bin
Ishaq narrated that Az-Zuhri said that ‘Abdur-Rahman bin
‘Abdullah bin Ka*b bin Malik narrated from his father, from
his grandfather that he said, ‘Among the hypocrites who
lagged behind [from battle] and concerning whom the Qur’an
was revealed, was Al-Julas bin Suwayd bin As-Samit, who was
married to the mother of ‘Umayr bin Sa‘d. ‘Umayr was under
the care of Al-Julas. When the Qur’an was revealed about the
hypocrites, exposing their practices, Al-Julas said, ‘By Allah! If
this man (Muhammad) is saying the truth, then we are worse
than donkeys.’ 'Umayr bin Sa‘d heard him and said, *By Allah,
111 At-Tabari 14:358.
121 At-Tabari 14:359.
131 At-Tabari 14:359.
* 4 * Ibn Abi Hfitim 6 : 1842 .
* 5 * At-Tabari 14:359.
476
Tafstr Ibn Kathi r
O Julas! You are the dearest person to me, has the most favor
on me and I would hate that harm should touch you, more
than 1 do concerning anyone else! You have uttered a
statement that if I exposed, will expose you, but if I hide, it
will destroy me. One of them is a lesser evil than the other.’
So ‘Umayr went to the Messenger of Allah 5 * and told him
what Al-Julas said. On realizing this, Al-Julas went to the
Prophet jfe and swore by Allah that he did not say what ‘Umayr
bin Sa‘d conveyed he said. ‘He lied on me,’ Al-Julas said. Allah
sent in his case this verse,
z: t ijiu 'jfij \)t C ft
iThey swear by Allah that they said nothing (bad), but really
they said the word of disbelief, and they disbelieved after
accepting Islam $ until the end of Ayah.
The Messenger of Allah conveyed this Ayah to Al-Julas, who,
they claim, repented and his repentance was sincere,
prompting him to refrain from hypocrisy.’”
Imam Abu JaTar Ibn Jarir recorded that Ibn ‘Abbas said,
“The Messenger of Allah jg was sitting under the shade of a
tree when he said,
■ lj|i jl lal . ' - l l 'Joij jLUl
“A man will now come and will look to you through the eyes of
a devil. When he comes, do not talk to him.*’
A man who looked as if he was blue (so dark) came and the
Messenger of Allah ig summoned him and said,
oil
*Why do you curse me, you and your companions »? That man
went and brought his friends and they swore by Allah that
they did nothing of the sort, and the Prophet pardoned
them. Allah, the Exalted and Most Honored revealed this verse,
C ft
iThey swear by Allah that they said nothing (bad)...$
Hypocrites try to kill the Prophet
Allah said next,
Surah 9. At-Tawbah (73 - 74) (Part-10)
477
iand they resolved that which they were unable to carry out >
It was said that this Ayah was revealed about Al-Julas bin
Suwayd, who tried to kill his wife’s son when he said he would
inform the Messenger of Allah [about Al-Julas’ statement we
mentioned earlier]. It was also said that it was revealed in the
case of ‘Abdullah bin Ubayy who plotted to kill the Messenger
of Allah jg. 1 ' 1 As-Suddi said, “This verse was revealed about
some men who wanted to crown ‘Abdullah bin Ubayy even if
the Messenger of Allah did not agree.”
It was reported that some hypocrites plotted to kill the
Prophet jg, while he was at the battle of Tabuk, riding one
night. They were a group of more than ten men. Ad-Dahhak
said, “This Ayah was revealed about them.” In his book, Dala’il
An-Nubuwah, Al-Hafiz Abu Bakr Al-Bayhaqi recorded that
Hudhayfah bin Al-Yaman said, “I was holding the bridle of the
Messenger’s camel while ‘Ammar was leading it, or vise versa.
When we reached Al-‘Aqabah, twelve riders intercepted the
Prophet jg. When I alerted the Messenger jg, he shouted at
them and they all ran away. The Messenger of Allah jg asked
us,
tDid you know who they were ?» We said, ‘No, O Allah’s
Messenger! They had masks? However, we know their horses.’
He said,
u ojjjj ^ j
*They are the hypocrites until the Day of Resurrection . Do you
know what they intended ?»
We said, ‘No.’ He said,
C Lil* e jiLj j «il Jj
nThey wanted to mingle with the Messenger of Allah and throw
him from the 'Aqabah (to the valley).*
We said, ‘O Allah’s Messenger! Should you ask their tribes to
m
Al-Tabari 14:363.
478
Tafsir Ibn Katlur
send the head of each one of them to you?’ He said,
pi Jill V&\ lit JU- jili \jujJ> jt jf .V*
^jjl - J\i P - ^ili j^lU jJi
“No, far I hate that the Arabs should say that Muhammad used
some people in fighting and when Allah gave him victory with
their help, he commanded that they be killed .» He then said,
“O Allah! Throw the Dubaylalt at them .»
We asked, What is the Dubaylah, O Allah’s Messenger?’ He
said,
1 — U ili lJ* L
»A missile of fire that falls on the heart of one of them and brings
about his demise. •"W
Abu At-Tufayl said, “Once, there was a dispute between
Hudhayfah and another man, who asked him, 1 ask you by
Allah, how many were the Companions of Al-'Aqabah?’ The
people said to Hudhayfah, Tell him, for he asked you.’
Hudhayfah said, “We were told that they were fourteen men,
unless you were one of them, then the number is fifteen! I
testify by Allah that twelve of them are at war with Allah and
His Messenger in this life and when the witness comes forth
for witness. Three of them were pardoned, for they said, *We
did not hear the person whom the Messenger jg sent to
announce something, and we did not know what the people
had plotted,’ for the Prophet jg had been walking when he said,
“Water is scarce, so none among you should reach it before
me.'f
When he found that some people had reached it before him,
he cursed them.’” 121 ‘Ammar bin Yasir narrated in a Hadith
collected by Muslim, that Hudhayfah said to him that the
Prophet $g said.
Yj £>Jl Y 'jZi. Cil
111 Dala’il An-Nubuwwah, 5:260. This text is supported by the
narrations with Ahmad no. 2395, and Muslim which follows.
^ Muslim 4 :2144 .
Surah 9. At-Tawbah (73 - 74) ( Part-10 )
479
uii Ifi £ ! j-r *4:^' (» 4;^" •■444*^ (*-* ,j*
• ^ # . r > •, S*#.
^ ^ f^i v jr” (*4i“
“Among my Companions are twelve hypocrites who will never
enter Paradise or find its scent, until the camel enters the
thread of the needle. Eight of them will be struck by the
Dubaylah, which is a missile made of fire that appears between
their shoulders and pierces their chest . » |!|
This is why Hudhayfah was called the holder of the secret, for
he knew who these hypocrites were, since the Messenger of
Allah gave their names to him and none else.
Allah said next,
i is #£ a 3 ^ £2
4<md they could not find any cause to do so except that Allah
and His Messenger had enriched them of His bounty.}
This Ayah means, the Messenger sg did not commit an error
against them, other than that Allah has enriched them on
account of the Prophet’s blessed and honorable mission! And
had Allah guided them to what the Prophet jg came with, they
would have experienced its delight completely. The Prophet ig
once said to the Ansar,
4)1 'pS&fc «&' jjl*
V;
4)1
iHave I not found you misguided and Allah guided you
through me, divided and Allah united you through me, and
poor and Allah enriched you through me?*
Whenever the Messenger asked them a question, they
replied, “Allah and His Messenger have granted the favor.” 121
This type of statement,
4And they had no fault except that they believed in Allah...},
is uttered when there is no wrong committed.
Allah called the hypocrites to repent,
111 Muslim 4:2143.
121 Fath Al-Bdri 7:644.
480
Tafstr Ibn Kathir
4lSb% £& 4 Ciji lii ji; H 0- 4' 14*
41 / then they repent, it will be better for them, but if they turn
away; Allalt will punish them with a painful torment in this
worldly life and in the Hereafter. 4
The Ayah says, if they persist on their ways, Allah will inflict a
painful torment on them in this life, by killing, sadness and
depression, and in the Hereafter with torment, punishment,
disgrace and humiliation,
4 - 5 -" Xj at '-JeH' 4
4 And there is none for them on earth as a protector or a
helper. 4
who will bring happiness to them, aid them, bring about
benefit or fend off harm.
,Y0. Ja J»j laA ill' L*
4 feA* 4 (*AS [)j>J
iif 54 $ tijj yiij U iif ijjJiJ fcj ^
4.. v . A ,*-»> T -«n iil T-i^yyo (A-*i
475. And of them are some who made a covenant with Allah
(saying) : “If He bestowed on us of His bounty, we will verily,
give Sadaqah and will be certainly among the righteous
476. Then when He gave them of His bounty, they became
stingy, and turned away, averse
477. So He punished them by putting hypocrisy into their
hearts till the Day whereon they shall meet Him, because they
broke that (covenant) with Allah which they had promised to
Him and because they used to tell lies.}
478. Know they not that Allah knows their secret ideas, and
their Najwd (secret counsels), and that Allalt is the All-Knower
of things unseen . 4
Hypocrites seek Wealth but are Stingy with Alms
Allah says, some hypocrites give Allah their strongest oaths
that if He enriches them from His bounty, they will give away
alms and be among the righteous. However, they did not fulfill
481
Surah 9. At-Tazvbah (75 - 79) ( Part-10 )
their vows or say the truth with their words. The consequence
of this action is that hypocrisy was placed in their hearts until
the Day they meet Allah the Exalted, on the Day of
Resurrection. We seek refuge with Allah from such an end.
Allah said,
i... because they broke that (covenant) with Allah which they
had promised to Him$>
He placed hypocrisy in their hearts because they broke their
promise and lied. In the Two Sahihs, it is recorded that the
Messenger of Allah ^ said,
lilj lilj lil : jiCuJl ill#
«77iere are three signs for a hypocrite: if he speaks , he lies ; if
he promises, he breaks the promise; and if he is entrusted, he
betrays the trust. » (11
Allah said,
4Know they not that Allah knows their secret ideas, and their
Najwd,)>
Allah states that He knows the secret and what is more
hidden than the secret. He has full knowledge of what is in
their hearts, even when they pretend that they will give away
alms, if they acquire wealth, and will be grateful to Allah for it.
Truly, Allah knows them better than they know themselves, for
He is the All-Knower of all unseen and apparent things, every
secret, every session of counsel, and all that is seen and
hidden.
v £ Ssiii^' Si
pS tit & % 1&2 >1£
479. Those who defame such of the believers who give charity
voluntarily, and such who could not find to give charity except
what is available to them - so they mock at them (believers);
Allah will throw back their mockery on them, and they shall
111 Fath Al-B&ri 1 :1 11 and Muslim 1 :78.
482
Tafsir Ibtt Kathir
have a painful torment.}
Hypocrites defame Believers Who give the Little Charity
They can afford
Among the traits of the hypocrites is that they will not leave
anyone without defaming and ridiculing him in all
circumstances even those who give away charity. If, for
instance, someone gives away a large amount, the hypocrites
say that he is showing off. If someone gives away a small
amount they say that Allah stands not in need of this man’s
charity. Al-Bukhari recorded that Ubaydullah bin Said said
that Abu An-Nu‘man Al-Basri said that Shubah narrated that
Sulayman said that Abu Wa’il said that Abu MasUd said,
“When the verses of charity were revealed, we used to work as
porters. A man came and distributed objects of charity in
abundance and they (hypocrites) said, *He is showing off.’
Another mein came and gave a Sa' (a small measure of food
grains); they said, ‘Allah is not in need of this small eunount of
charity.’ Then the Ayah was revealed;
iThose who defame the volunteers...}’^
Muslim collected this Hadith in the SahihJ 2 '
Al-'Awfi narrated that Ibn ‘Abbas said, “One day, the
Messenger of Allah went out to the people eind called them
to bring forth their charity, and they started bringing their
charity. Among the last to come forth was a man who brought
a Sa' of dates, saying, ‘O Allah’s Messenger! This is a Sa' of
dates. I spent the night bringing water and earned two Sa' of
dates for my work. I kept one Sa' and brought you the other
Sa'.’ The Messenger of Allah ordered him to add it to the
charity. Some men mocked that man, saying, ‘Allah and His
Messenger are not in need of this charity. What benefit would
this Sa' of yours bring?’ ‘Abdur-Rahman bin ‘Awf asked Allah’s
Messenger jg, ‘Are there any more people who give charity?’
The Messenger of Allah said,
111 Path Al-Bari 3 :332 .
Muslim 2:706.
Surah 9. At-Tawbah (79) (Part-10)
483
jl; ^
"None besides you!* ‘Abdur-Rahman bin ‘Awf said, 1 will give a
hundred Uqiyah of gold as a charity.’ Umar bin Al-Khattab
said to him, ‘Are you crazy?’ ‘Abdur-Rahman said, 1 am not
crazy.’ Umar said, ‘Have you given what you said would give?’
‘Abdur-Rahman said, ‘Yes. I have eight thousand [Dirhams),
four thousand I give as a loan to my Lord and four thousand I
keep for myself.’ The Messenger of Allah jg said,
U_i j oSLl if LLi klU iul djC*
* May Allah bless you far what you kept and what you gave away*.
However, the hypocrites defamed him, *By Allah! ‘Abdur-
Rahman gave what he gave just to show off.’ They lied, for
‘Abdur-Rahman willingly gave that money, and Allah revealed
about his innocence and the innocence of the fellow who was
poor and brought only a Sa‘ of dates. Allah said in His Book,
s | <jj ot
iTlwse who defame such of the believers who give clwrity
voluntarily > (9:79].’” ,1 >
A similar story was narrated from Mujahid and several
others. Ibn Ishaq said, “Among the believers who gave away
chanty were ‘Abdur-Rahman bin ‘Awf who gave four thousand
Dirhams and ‘Asim bin ‘Adi from Bani ‘Ajlan. This occurred
after the Messenger of Allah gg encouraged and called for
paying chanty. ‘Abdur-Rahman bin ‘Awf stood and gave away
four thousand Dirhams. ‘Asim bin ‘Adi also stood and gave a
hundred Wasaq of dates, but some people defamed them,
saying, They are showing off.’ As for the person who gave the
little that he could afford, he was Abu ‘Aqll, from Bani Anlf Al-
Arashi, who was an ally of Bani ‘Amr bin ‘Awf. He brought a
Sa‘ of dates and added it to the charity. They laughed at him,
saying, ‘Allah does not need the Sa' of Abu ‘Aqll.’” 121
111 At-Tabari 14:383.
(21
These narrations are not authentic, however, there is a similar
narration recorded by Al-Bazzdr that has a minor deficiency in its
chain of narration . It could be used as a witness for it , Allah knows
best. See Al-Majma 4 no 1 1048 .
484
Tafsir Ibn Kathir
J Allah said,
^ j k*.~ - .1 4|»rJ 'jy* jnH •j-V'—
-Ay-JJ $ ^ X j“ i so they mock at them
/ >\t' '• •'<*>'{' (believers); Allah will
G*-* lJ ^ r '' 4 f - ^ *“ -> throw back their mockery
on them ^
&$&h^\kaA^SL& L ebukin ,« '. hem fo I
y^> ‘VCT their evil actions and
defaming the
^ > r-* V " f-"-" believers. Truly, the
‘■Lr’r reward, or
I'/'V '\ a>:< 1 i*- >* it ft -*<*•:' k*>:- punishment, is
equitable to the
ijJbiU'v> J*L ^uill action. Allah treated
! people are treated, to
aid the bel ‘ everE in
Q) j prepared a painful
TV ^4< ''L" -l : -"i" : ' ! i\\ -.r torment in the
Hereafter for the
aJjioS^l hypocrites, for the
^ ^ /r»/{ .> - i-iMtt'l.'t recompense is similar
® || to th / deed
480. Whether you (O Muhammad s&) oslc forgiveness for them
(hypocrites) or ask not forgiveness for them - (and even) if you
ask seventy times for their forgiveness - Allah will not forgive
them because they have disbelieved in Allah and His Messenger.
And Allah guides not those people who are rebellious .>
The Prohibition of asking for Forgiveness for Hypocrites
Allah says to His Prophet j§£ that hypocrites are not worthy of
seeking forgiveness for them and that if he asks Allah to forgive
them seventy times, Allah will not forgive them. The number
seventy here was mentioned to close the door on this subject.
485
Surah 9. At-Tawbah (80 - 81) (Part-10)
for Arabs use this number when they exaggerate, not that they
actually mean seventy or more than seventy. Ash-Shahi said
that when ‘Abdullah bin Ubayy was dying, his son went to the
Prophet jg and said to him, “My father has died, I wish you
could attend him and pray the funeral prayer for him.” The
Prophet jg said,
i>
«“What is you name?” He said, “Al-Hubab bin ‘Abdullah.” The
Prophet said,
• jlkli vIjUAJI jl J 4l1jLp
’‘Rather, you are 'Abdullah bin 'Abdullah, for Al-Hubab is a
devil's name . »
The Prophet went along with him, attended his father’s
funeral, gave him his shirt as a shroud and prayed the funeral
prayer for him. He was asked, “Would you pray on him, when
he is a hypocrite?” He said,
$ hj&Sj 4% : Jli ii !)1 b
« Allah said ,4 .. .(and even) if you ask seventy times for their
forgiveness. .
Verily, I will ask Allah to forgive them seventy times and seventy
more and seventy more.®”* 1 * Similar narrations were collected
from TJrwah bin Az-Zubayr, Mujahid, Qatadah bin Di'amah
and Ibn Jarir. 121
481. Those who stayed away (from Tabiik expedition) rejoiced
in their staying behind the Messenger of Allah ; they hated to
111 At-Tabari 14:396
l 2 ' At-Tabari 14:396-397. Even though this Hadith is Mursal, it has
several witnesses and chains of narration which make it sound . The
basis of it is also mentioned in Al-Bukh&ri (46704 and 4671). Refer
also to the Tafsir of Ibn Kathlr under the commentary on Ayah
(9:84).
486
Tafsir Ibti Kathir
strive and fight with their properties and their lives in the cause
of Allah, and they said: "March not forth in the heat." Say:
"The fire of Hell is more intense in heat;" if only they could
understand !}
482. So let them laugh a little and (they will) cry much as a
recompense of what they used to earn (by committing sins).}
Hypocrites rejoice because They remained behind from
Tabuk!
Allah admonishes the hypocrites who lagged behind from the
battle of Tabuk with the Companions of the Messenger of
Allah jg, rejoicing that they remained behind after the
Messenger jg departed for the battle,
i\*g. J
4 they hated to strive and fight}, along with the Messenger £g,
4ioith their properties and their lives in the cause of Allah, and
they said}, to each other,
4" March not forth in the heat."}
Tabuk occurred at a time when the heat was intense and the
fruits and shades became delightful. This is why they said,
i 4
4“ March not forth in the heat”}
Allah said to His Messenger i&,
4Say} to them,
4"The fire of Hell...}, which will be your destination because of
your disobedience,
4 l \%
4".. is more intense in heat;”}, than the heat that you sought to
Surah 9. At-Tawbah (81 - 82) ( Part-10 )
487
avoid; it is even more intense than fire. Imam Malik narrated
that Abu Az-Zinad said that Al-A'raj narrated that Abu
Hurayrah said that the Messenger of Allah sg said,
iThe fire that the son of Adam kindles is but one part of
seventy parts of the Fire of jdhannam .»
They said, “O Allah's Messenger! This fire alone is enough.”
He said,
Crrr?*
«( Hellfire ) was favored by sixty-nine parts. s* 11
The Two Sahths collected this Hadith ) 21
Al-A‘mash narrated that Abu Ishaq said that An-Nu'man bin
Bashir said that the Messenger of Allah jgj said,
jk jU I* Jj uaii ilii* jfa\ jit I'yS !>!•
^13 o ijiip jLit jUi j*t Jj ui-t jt ^3? ^ * j»J»Ji u Ljh
<iOn the Day of Resurrection, the person who will receive the
least punishment among the people of the Fire, wears two
slippers made from the Fire of jahannam causing his brain to
boil, just as a pot boils. He thinks that none in the Fire is
receiving a more severe torment than he, when in fact he is
receiving the least torment .> |31
The Two Sahlhs collected this Hadith.^ There are many other
Ayat and Prophetic Hadiths on this subject. Allah said in His
Glorious Book,
4By no means! Verily, it will be the Fire of Hell. Taking away
(burning completely) the scalp!} [70:15-16],
* 1 ' Al-Muwatta 2 :994.
121 Fath Al-B&ri 6 :380 and Muslim 4 :2184 .
131 Al-Haldm 4 :580
FathAl-Bari 11 :425 and Muslim 1 :196.
488
Tafsir Ibn Kathir
JL £ . '71 !•£ ^ ,/. f > \ */■ • y» • A A* y “* "f'f A /.f ^
^ ^ Crl l&y*. J b J L>' ^ il -=> ^ ;X^
iAl-Hamim (boiling water) will be poured donon over their
heads. With it will melt (or vanish away) what is ivithin their
bellies, as well as (their) skins. And for them arc hooked rods of
iron (to punish them). Every tittle they seek to get away
therefrom, from anguish, they xoill be driven back therein, and
(it will be said to them) : “ Taste the torment of burning!"}
[22:19-221, and,
CJ&! Of (fi fciib \fj£
iSurely, those ivho disbelieved in Our Aydt, We shall bum
them in Fire. As often as their skins are roasted through, We
shall change them for other skins that they may taste the
punishment .^[4:56]
Allah said here,
4 ^ \jt ■) l
iSay: " The fire of Hell is more intense in heat;" if only they
could understand !}
meaning, if they have any comprehension or understanding,
they would have marched with the Messenger of Allah jg
during the heat, so as to save themselves from the Fire of
Jahannam, which is much more severe.
Allah, the Exalted, then warns the hypocrites against their
conduct,
4**i
4So let than laugh a little...}
Ibn Abi Talhah reported that Ibn ‘Abbas commented, “Life is
short, so let them laugh as much as they like in it. But when
life ends and they are returned to Allah, the Exalted and Most
Honored, they will start crying forever without end.”
4 ijJojS } l* Jjt IJjc (jf
483. If Allah brings you back to a party of them (the
489
Surah 9. At-Tcnvbah (83) ( Part-10 )
hypocrites), and they ask your permission to go out (to fight),
say: “ Never shall you go out with me nor fight an enemy with
me; you were pleased to sit (inactive) on the first occasion, then
you sit (ncnv) with those ivho lag behind.
Hypocrites are barred from participating in Jihad
Allah commands His Messenger, peace be upon him,
41/ Allah brings you back), from this battle,
Aft
4 to a party of them} in reference to the twelve (hypocrite) men,
according to Qatadah , 111
4and they ask your permission to go out}, with you to another
battle,
i f. f ^ di* J A*)’
4say: " Never shall you go out with me nor fight an enemy
with me...”}
as an admonishment and punishment for them. Allah
mentioned the reason for this decision,
A.Yu' #
4”You were pleased to sit (inactive) on the first occasion .. ."}
Allah said in a similar Ayah,
4And We shall turn their hearts and their eyes away (from
guidance), as they refused to believe therein for the first time.}
( 6 : 110 )
The recompense of an evil deed includes being directed to
follow it with another evil deed, while the reward of a good
deed includes being directed to another good deed after it. For
instance, Allah said concerning the ‘Umrah of Hudaybiyyah,
111 At-Tabari 14 :404.
490
Tafsir Ibn Kathir
i&jXh 4 zm iSi -$is
iThose who lagged behind will say, when you set forth to take
the spoi7s.>[48:15)
Allah said next,
4" ...then you sit (now) with those who lag behind."}
in reference to the men who lagged behind from [Tabiik)
battle, according to Ibn ‘Abbas.* 1 *
iylij !i^ (>rl »iJf* & fS»
484. And never (O Muhammad j&) pray (funeral prayer) for
any of them (hypocrites) who dies, nor stand at his grave.
Certainly they disbelieved in Allah and His Messenger, and
died while they were Fasiqun .}
The Prohibition of Prayer for the Funeral of Hypocrites
Allah commands His Messenger ^ to disown the hypocrites,
to abstain from praying the funeral prayer when any of them
dies, from standing next to his grave to seek Allah’s forgiveness
for him, or to invoke Allah for his benefit. This is because
hypocrites disbelieved in Allah and His Messenger jg and died
as such. This ruling applies to all those who are known to be
hypocrites, even though it was revealed about the specific case
of ‘Abdullah bin Ubayy bin SalQl, the chief hypocrite. Al-
Bukhari recorded that Ibn Umar said, “When ‘Abdullah bin
Ubayy died, his son, ‘Abdullah bin ‘Abdullah, came to the
Messenger of Allah jg and asked him to give him his shirt to
shroud his father in, and the Messenger did that. He also
asked that the Prophet ^ offer his father’s funeral prayer, and
Allah’s Messenger jg stood up to offer the funeral prayer. Umar
took hold of the Prophet’s robe and said, ‘O Allah’s Messenger!
Are you going to offer his funeral prayer even though your Lord
has forbidden you to do so?’ Allah’s Messenger jg said,
m
At-Jabari 14:404.
Surah 9. At-Tawbdh (84) ( Part-10 )
491
: Jlii iul l j '{fs- U5j»
«/ have been given the choice, for Allah says :
fp & ^ ^3 oi p lip
iWhether you ask forgiveness for them (hypocrites), or do not
ask for forgiveness for them. Even though you ask for their
forgiveness seventy times, Allah will not forgive them.}
‘ j.i: * ■ " P*
a Verily, I will ask [for forgiveness for him] more than seventy
timesK’ “Umar said, *He is a hypocrite!’ So Allah’s Messenger jg
offered the funeral prayer and on that Allah revealed this Verse,
if 'ij Cl ols p
A- si'
4And never (O Muhammad) pray (funeral prayer) for any of
them (hypocrites) who dies, nor stand at his grave. y*^
Umar bin Al-Khattab narrated a similar narration. 12 ’ In this
narration, Umar said, “The Prophet jg offered his funeral
prayer, walked with the funeral procession and stood on his
grave until he was buried. I was amazed at my daring to talk
like this to the Messenger of Allah jg, while Allah and His
Messenger jg have better knowledge. By jg Allah, soon
afterwards, these two Ay at were revealed,
4Q & p if p,
4 And never (O Muhammad jg) pray (funeral prayer) for any of
them (hypocrites) who dies.}
Ever since this revelation came, the Prophet jg never offered
the funeral prayer for any hypocrite nor stood on his grave
until Allah, the Exalted and Most Honored, brought death to
him.”* 3 ’ At-Tirmidhi collected this Hadlth in his Tafsir (section
of his Sunan] and said, “ Hasan Sahih”.’ 4 ’ Al-Bukhari also
recorded it.’ 5 ’
111 Fath Al-Bdri 8 : 184 .
[2 ’ Fath Al-B&ri 8: 185.
’ 3 ’ Ahmad 1 :16.
’ 4 ’ Tuhfat Al-Ahwadhi 8 :495 .
|s > Fath Al-B6ri 8: 184.
492
Tafsfr Ibn Kathir
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<85. And let not their
wealth or their children
amaze you. Allah only
wants to punish them
with these things in this
world, and that their
souls shall depart (die)
while they are
disbelievers .}
We mentioned before
the explanation of a
similar Ayah, all the
thanks and praises
are due to Allah.
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<86. And ivhen a Surah is revealed, enjoining them to believe
in Allah and to strive hard and fight along with His
Messenger, the wealthy among them ask your leave to exempt
them and say, "Leave us (behind), we would be with those who
sit (at home)."}
487. They are content to be with those who sit behind. Their
hearts are sealed up, so they understand not.}
Admonishing Those Who did not join the Jihad
Allah chastises and admonishes those who stayed away from
Jihad and refrained from performing it, even though they had
the supplies, means and ability to join it. They asked the
Surah 9. At-Tawbah (85 - 87) (Part-10)
493
Messenger ^ for permission to stay behind, saying,
4U&&
4” Leave us (behind), we zvould be with those luho sit (at
home)”)
thus accepting for themselves the shame of lagging behind
with women, after the army had left. If war starts, such people
are the most cowardice, but when it is safe, they are the most
boastful among men. Allah described them in another Ayah,
liji opl Si cA SAi
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4Then when fear conies, you will see them looking to you, their
eyes revolving like (those of) one over whom hovers death; but
when the fear departs, they will smite you with sharp
tongues .)[33:\9\
their tongues direct their harsh words against you, when it is
safe to do so. In battle, however, they are the most cowardice
among men.
Allah said in another Ayah,
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iThose who believe say: "1 Why is not a Surah sent down (for
us)? But when a decisive Surah (explaining and ordering
things) is sent down, and fighting is mentioned therein, you
will see those in whose hearts is a disease looking at you with a
look of one fainting to death. But it was better for them.
Obedience (to Allah) and good words (were better for them).
And when the matter is resolved on, then if they had been true
to Allah, it would have been better for them.) [47:20-21]
Allah said next,
4'rr£ &
iTheir hearts are sealed up) because of their staying away from
Jihad and from accompanying the Messenger jg in Allah’s
cause,
494
Tafsir Ibn Kathir
(o>«
iso they understand not.) they neither understand what benefits
them so that they perform it nor what hurts them so that they
avoid it.
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Vi iff & sfX ^ iiii jll jti liifjjV
4#^
Bid the Messenger and those who believed with him strove
hard and fought with their wealth and their lives. Such are they
for whom are the good things, and it is they who will be
successful.)
i89. For them Allah has prepared Gardens (Paradise) under
which rivers flow, to dwell therein forever. That is the supreme
success.)
After Allah mentioned the sins of the hypocrites, He praised
the faithful believers and described their reward in the
Hereafter,
£ !£C m
iBut the Messenger and those who believed with him strove
hard and fought)
until the end of these two Ayat [9:88-89). This describes the
qualities, as well as, the reward of faithful believers. Allah
said,
iSuch are they for whom are the good things), in the Hereafter, in
the gardens of Al-Firdaws and the high grades.
iil I J-ij A ■- >'^Vi SajIUji &-j)
v'-i* At u££=»
i90. And those who made excuses from the bedouins came
asking your permission to exempt them (from the battle), and
those who had lied to Allah and His Messenger sat at home
(without asking the permission for it); a painful torment will
seize those of them who disbelieve.)
Allah describes here the condition of the bedouins who lived
Surah 9. At-Tawbah (88 - 93) ( Part-10 )
495
around Al-Madinah, who asked for permission to remain
behind from Jihad when they came to the Messenger to
explain to him their weakness and inability to join the fighting.
Ad-Dahhak said that Ibn ‘Abbas said that they were those who
had valid excuses, for Allah said next.
4and those who had lied to Allah and His Messenger sat at horned,
and did not ask for permission for it; and Allah warned them of
painful punishment,
4a painful torment will seize those of them who disbelieve .}
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491. There is no blame on those who are weak or ill or wlw
find no resources to spend, if they are sincere and true (in
duty) to Allah and His Messenger. No means (of complaint)
can there be against the doers of good. And Allah is Oft-
Forgiving, Most Merciful.}
492. Nor (is there blame) on those who came to you to be
provided with mounts, when you said: "I can find no mounts
for you," they turned back, with their eyes overflowing with
tears of grief that they could not find anything to spend.}
493. The means (of complaint) is only against those who are
rich, and yet ask exemption. They are content to be with (the
women) who sit behind (at home) and Allah has sealed up their
hearts so that they know not (what they are losing).}
Legitimate Excuses for staying away from Jihad
Allah mentions here the valid excuses that permit one to
stay away from fighting. He first mentions the excuses that
remain with a person, the weakness in the body that disallows
496
Tafsir Ibn Kathir
one from Jihad, such as blindness, limping, and so forth. He
then mentions the excuses that are not permanent, such as
an illness that would prevent one from fighting in the cause of
Allah, or poverty that prevents preparing for Jihad. There is no
sin in these cases if they remain behind, providing that when
they remain behind, they do not spread malice or try to
discourage Muslims from fighting, but all the while observing
good behavior in this state, just as Allah said,
- tils, pit* c , / ✓ s.s * \
•Ji J 6
4No means (of complaint) can there be against the doers of
good. And Allah is Oft-Forgiving, Most Merciful .)
Al-Awzal said, “The people went out for the Istisqa ’ (rain)
prayer. Bilal bin Sa‘d stood up, praised Allah and thanked
Him then said, ‘O those who are present! Do you concur that
wrong has been done?’ They said, Yes, by Allah!’ He said, ‘O
Allah! We hear your statement,
4No means (of complaint) can there be against the doers of
good.)
O Allah! We admit our errors, so forgive us and give us mercy
and rain.’ He then raised his hands and the people also raised
their hands, and rain was sent down on them.”* 11 Mujahid
said about Allah’s statement,
j\y\ Z \i\ (f. %)
4Nor (is there blame) on those who came to you to be provided
with mounts)
Mujahid said; “It was revealed about Bani Muqarrin from the
tribe of Muzaynah.” 12 *
Ibn Abi Hatim recorded that Al-Hasan said that the
Messenger of Allah said.
>S/I j jij VI
iii
(2)
Ibn Abi Hatim 6 : 1862 .
At-Tabari 14:421 .
497
Surah 9. At-Tawbah (93 - 94) ( Part-11 )
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«Some people have
remained behind you in
Al-Madinah ; and you
never spent anything,
crossed a valley, or af-
flicted hardship on an
enemy, but they were
sharing the reward with
you .»
He then recited the
Ayah,
Z V dJi
iNor (is there blame) on
those who came to you
to be provided with
mounts, when you said:
"I can find no mounts
for j/oh.'V 1 ’
This Hadith has a
basis in the Two
Sahihs from Anas, the
Messenger of Allah sg said,
J (*-^*'* p-^J VI I jy- 1 p-j N j UjIj li \jt\ji\ o Ju>J L j jl>
“Some people have remained behind in Al-Madinah and you
never crossed a valley or marched forth, but they were with
you . »
They said, “While they are still at Al-Madinah?” He said,
a 9 * *h * 9 «* " • '•m
11 J- Wl j».,g j**J»
«Yes, as they have been held back by a (legd) excused
Then, Allah criticized those who seek permission to remain
111 Ibn Abi Hatim 6:1863.
I 2 ' Path Al-B&ri 7 :732 and Muslim : 1911.
499
Surah 9. At-Tawbah (94 - 96) (Part-11)
4 Allah has already informed us of the news concerning you. 4
Allah has exposed your news to us,
4 Allah and His Messenger will observe your deeds.)
your actions will be made public to people in this life,
4'o& 2? ^ dl f)
4In the aid you will be brought back to the All-Knower of the
unseen and the seen, then He (Allah) will inform you of what
you used to do.)
Allah will inform you of your deeds, whether they were good or
evil, and will recompense you for them. Allah said that the
hypocrites will swear to the believers in apology, so that the
believers turn away from them without admonishing them.
Therefore, Allah ordered disgracing them by turning away from
them, for they are,
)Rijs) meaning, impure inwardly and in their creed. Their
destination in the end will be Jahannam,
fSJJf Vji C K\%)
4a recompense for that which they used to earn.)
of sins and evil deeds. Allah said that if the believers forgive
the hypocrites when they swear to them,
4certainly Allah is not pleased with the people who are
Fasiqin.)
who rebel against the obedience of Allah and His Messenger
Sg. ‘Fisq\ means, ‘deviation’.
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Tafsir Ibn Kathir
497. The bedouins are the worst in disbelief and hypocrisy, and
more likely to not know the limits which Allah has revealed to
His Messenger. And Allah is All-Knower, All-Wise. 4
498. And of the bedouins there are some who look upon what
they spend (in Allah's cause) as a fine and watch for calamities
for you, on them be the calamity of evil. And Allah is All-
Hearer, All-Knower.}
499. And of the bedouins there are some who believe in Allah
and the Last Day, and look upon what they spend (in Allah’s
cause) as means of nearness to Allah, and a cause of receiving
the Messenger's hwocations . Indeed these (expenditures) are a
means of nearness for them. Allah will admit them to His
mercy. Certainly Allah is Oft-Forgiving, Most Merciful .}
The Bedouins are the Worst in Disbelief and Hypocrisy
Allah states that there are disbelievers, hypocrites and
believers among the bedouins. He also states that the disbelief
and hypocrisy of the bedouins is worse and deeper than the
disbelief and hypocrisy of others. They are the most likely of
being ignorant of the commandments that Allah has revealed
to His Messenger jg. Al-A‘mash narrated that Ibrahim said, “A
bedouin man sat next to Zayd bin Sawhan while he was
speaking to his friends. Zayd had lost his hand during the
battle of Nahawand. The bedouin man said, Tty Allah! I like
your speech. However, your hand causes me suspicion.’ Zayd
said, “Why are you suspicious because of my hand, it is the left
hand [that is cut)?’ The bedouin man said, Tty Allah! 1 do not
know which hand they cut off (for committing theft), is it the
right or the left?’ Zayd bin Sawhan said, ‘Allah has said the
truth,
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4The bedouins are the worst in disbelief and hypocrisy, and
more likely to not know the limits which Allah has revealed to
His Messenger.}’^
Imam Ahmad narrated that Ibn ‘Abbas said that the
Messenger of Allah said,
m
At-Tabari 14:429.
Surah 9. At-Tawbah (97- 99) ( Part-11 )
501
Jl Ul . ' . l l j*j ijle- jliJl j*-" ir* s
«He who lives in the desert becomes hard-hearted, he zuho
follows the game becomes heedless, and he who associates with
the rulers falls into Fitnah J 11 ’
Abu Dawud, At-Tirmidhi and An-Nasa’i collected this Hadith.
At-Tirmidhi said, “ Hasan Gharib.'^ The Prophet once had
to give a bedouin man many gifts because of what he gave him
as a gift, until the bedouin became satisfied. The Prophet s&
said,
•^S j\ JouJi j\ ji JA V! Jji M ji JLsJb
«/ almost decided not to accept a gift except from someone from
Quraysh, Thaqafi, the Ansar or Daius. n |3 *
This is because these people lived in cities, Makkah, At- Ta’if,
Al-Madlnah and Yemen, and therefore, their conduct and
manners are nicer than that of the hard-hearted bedouins.
Allah said next,
4 A nd Allah is All-Knower, All-Wise .}
Allah knows those who deserve to be taught faith and
knowledge, He wisely distributes knowledge or ignorance, faith
or disbelief and hypocrisy between His servants. He is never
questioned as to what He does, for He is the All-Knower, All-
Wise. Allah also said that among bedouins are those,
c &
iiuho look upon what they spend}, in the cause of Allah,
ias a fine}, as a loss and a burden,
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iand ivatch for calamities for you}, awaiting afflictions and
111 Ahmad 1:357.
Abu Dawud 3 :278 , Tuhfat Al-Ahwadhi 6 :532 and An-Nasal 7 : 195 .
131 An-NasSl 6:280.
502
Tafsir Ibti Kathfr
Y-r
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4And Allah is All-
Hearer, All-Knower.}
Allah hears the
invocation of His
servants and knows
who deserves victory,
who deserve failure.
Allah’s said;
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4 And o/ the bedouins
there are some who be-
lieve in Allah and the Last Day, and look upon what they spend (in
Allah's cause) as means of nearness to Allah, and a cause of receiving
the Messenger's invocations
This is the type of praiseworthy bedouins. They give charity in
Allah’s cause as way of achieving nearness to Allah and
seeking the Messenger’s invocation for their benefit,
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ilndeed these are a means of nearness far them.}
they will attain what they sought,
ijt -4 i> •?< fi c ;>{, »>/l
jy& Oj^ rA^t-j J| -Oil > 4-U X ; y
iAlldh will admit them to His mercy. Certainly Allah is Oft-
Forgiving, Most Merciful.}
Surah 9. At-Tawbah (100) ( Part-11 )
503
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4200 . And the foremost to embrace Islam of the Muhdjirin and
the Ansar and also those who fallowed them exactly (in faith).
Allah is well-pleased with them as they are well-pleased with
Him. He has prepared far them Gardens under which rivers
flow (Paradise), to dwell therein forever. That is the supreme
success. $
Virtues of the Muhajirin, Ansar and Those Who followed
Them in Faith
Allah mentions that He is pleased foremost with the Muhdjirin,
Ansar and those who followed them in faith, and that they are
well-pleased with Him, for He has prepared for them the gardens
of delight and eternal joy. Ash-Shahi said that,
<&% U&& U S&V( sfuZ IS»
iThe foremost Muhdjirin and Ansar} are those who conducted the
pledge of Ar-Ridwan in the year of Hudaybiyyah * 11 . Abu Milsa
Al-Ash‘ari, Said bin Al-Musayyib, Muhammad bin Sirin, Al-
Hasan and Qatadah said that they are those who performed the
prayer towards the two Qiblahs with the Messenger of Allah
(first toward Jerusalem and later toward the Ka‘bah\P^ Allah,
the Most Great, stated that He is pleased foremost with the
Muhajirin, the Ansar and those who followed their lead with
excellence. Therefore, woe to those who dislike or curse them,
or dislike or curse any of them, especially their master after the
Messenger, the best and most righteous among them, the
Siddiq (the great truthful one) and the grand Khalifah, Abu
Bakr bin Abi Quhafah, may Allah be pleased with him. The
failure group, the Rafidah (a sect of Shiites), are the enemies of
the best Companions, they hate and curse them, we seek
refuge with Allah from such evil. This indicates that the minds
of these people are twisted and their hearts turned upside
m AMabaii 14:435.
121 At-Tabari 14:436, 437, 439.
504
Tafsir Ibtt Kathfr
down, for where are they in relation to believing in the Qur’an?
They curse those whom Allah stated He is pleased with! As for
the followers of the Sunnah, they Eire pleased with those whom
Allah is pleased with, curse whomever Allah and His Messenger
Sg curse, and give their loyalty to Allah’s friends and show
enmity to the enemies of Allah. They are followers not
innovators, imitating (the Sunnah] they do not initiate it on
their own. They are indeed the party of Allah, the successful,
and Allah’s faithful servants.
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ilOl. And among the bedouins around you, some are
hypocrites, and so are some among the people of Al-Madmah
who persist in hypocrisy; you know them not, We know them.
We shall punish them twice, and thereafter they shall be
brought back to a great (horrible) torment.}
Hypocrites among the Bedouins and Residents of Al-
Madinah
Allah informs His Messenger, peace be upon him, that
among the bedouins around Al-Madlnah there are hypocrites
and in Al-Madlnah itself, those,
iwho persist in hypocrisy ;} meaning they insisted on hypocrisy
and continued in it
Allah’s statement,
’j* >uLi ")}
iyou know them not. We know them}, does not contradict His
other statement,
j jJ j}
iHad We willed, We could have shown them to you, and you
should have known them by their marks; but surely, you will
know them by the tone of their speech!}[47:30],
because the latter Ayah describes them by their
characteristics, not that the Messenger knows all those who
Surah 9. At-Tawbah (101) ( Part-11 )
505
have doubts and hypocrisy. The Messenger jg knew that some
of those who associated with him from the people of Al-
Madinah were hypocrites, and he used to see them day and
night [but did not know who they were exactly]. We mentioned
before in the explanation of,
i... and they resolved that (plot) which they were unable to
carry out...$[ 9:74]
that the Prophet jg informed Hudhayfah of the names of
fourteen or fifteen hypocrites. This knowledge is specific in this
case, not that the Messenger of Allah jg was informed of all
their names, and Allah knows best.
‘Abdur-Razzaq narrated that Ma'mar said that Qatadah
commented on this Ayah (9:101], “What is the matter with
some people who claim to have knowledge about other people,
saying, ‘So-and-so is in Paradise and so-and-so is in the Fire.’
If you ask any of these people about himself, he would say, “I
do not know (if I will end up in Paradise or the Fire)!’ Verily,
you have more knowledge of yourself than other people. You
have assumed a job that even the Prophets before you
refrained from assuming. Allah’s Prophet Nuh said,
4 i L j
iAnd what knowledge have I of what they used to do? $[26: 112]
Allah’s Prophet Shu'ayb said,
iViat which is left by Allah for you (after giving the rights of
the people) is better for you, if you are believers. And / am not
a guardian over you$[\ 1 : 86 ],
while Allah said to His
Prophet jg,
iyou knoio them not, We know them . ^ 1 1
Mujahid said about Allah’s statement,
m
‘Abdur-Razzaq 2 :285.
506
Tafsir Ibn Kathir
4We shall punish them twice}, “By killin g and capture.” In
another narration he said, “By hunger and torment in the
grave,
5 * ft
iand thereafter they shall be brought back to a great (horrible)
torment.}* 1 '
‘Abdur-Rahman bin Zayd bin Aslam said, “The torment in this
life strikes their wealth and offspring,” and he recited this
Ayah,
40 it 4 ^ & Lj, a\ %}
4So let not their wealth nor their children amaze you ; Allah
only wants to punish them with these things in the life of this
world.} [9:55]
These afflictions torment them, but will bring reward for the
believers. As for the torment in the Hereafter, it is in the Fire,
iff*- '{}
2»f o) c3 ial ^ IjLb- ofjJ\)}
4102. And (there are) others who have acknowledged their sins,
they have mixed a deed that was righteous with another that
was evil. Perhaps Allah will turn unto them in forgiveness.
Surely, Allah is Oft-Forgiving, Most Merciful.}
Some Believers stayed away from Battle because They
were Lazy
After Allah explained the characteristics of the hypocrites
who stayed away from battle because they sought to avoid it
out of denial and doubt, He then mentioned the disobedient
who stayed away from Jihad due to laziness and preferring
comfort, even though they truely believed.
111 Al-Tabari 14:442.
^ Al-Tabari 14:444.
Surah 9. At-Tawbah (102) ( Part-11 )
507
ih/h
4 And others who have acknowledged their sins,}
These people admitted their error to themselves and their
Lord. They had performed good deeds before, as well as, this
evil deed that they committed. For them there was forgiveness
and pardon of Allah. This Ayah is general, covering all sinners
who combine good and evil deeds, thus becoming partly
impure, even though it was revealed about some people in
specific. Ibn ‘Abbas said that,
}And (there are) others }, refers to Abu Lubabah and some of his
friends who stayed away from the battle of Tabuk and the
Messenger of Allah jg. When the Messenger of Allah jg
returned from that battle, this group, Abu Lubabah and five,
seven or nine with him, tied themselves to the pillars of the
Masjid and refused to let anyone untie them except the
Messenger of Allah sg. When this Ayah was revealed,
j, ,~v
Tp-r-V-H u •Jir-'v?
iAnd (there are) others who have acknowledged their sins,}
the Messenger of Allah jg untied them and pardoned them.” 111
Al-Bukhari recorded that Samurah bin Jundub said that the
Messenger of Allah 0 said to us,
Ullii* i Ju j S, jLjii jCl iljlll
^ *■* Jtfj
t’-f- tj — ll aUi ■** !_>*»■ j jti y *-Ui I i I
dj :*!fU «. Jjjjii I sij si* ^J-\ ^ IjjUi
UJU> ^4^ 4 £_i *)a^j jZj- \y\s J,A\
’4>\ \7L. > Vj
s Last Night, two (angels) came to me (in a vision) and took me
!1 ' At-Tabari 14:437. This narration is not authentic. There is a
similar Mursal narration from Said bin Al-Musayyib in Dala’il An-
Nubuwah
508
Tafsir Ibn Kathir
to a city, built with bricks made of gold and silver. We met
some men zolto, part of their bodies were as handsome as you
ever saw and the part as ugly as you ever saw. The two
(angels) ordered these men to go to a river and submerge
themselves in it; they did that and came back to us, and the
ugliness went away from them, thus becoming the most
beautiful form. The two said to me, 'This is the garden of Eden,
and this is your residence in it.’ The two said, 'As for the men
who had part of their body handsome and part ugly, they have
mixed a deed that was righteous with another tfmt was evil.
Allah has pardoned them.’^
Al-Bukhari recorded this Hadith in a short form upon the
explanation of this Ayah.
, \ •>]
^ ^ (yx .X ^ / V yi xx . - // .
y* Alii J^-bj x {jP AjjxJi
4,91
^203. Take Sadaqah from their wealth in order to purify them
and sanctify them with it, and Salli for them. Verily, your
Salat are a Sakan for them; and Allah is All-Hearer, AII-
Knower.^
4104. Know they not that Allah accepts repentance from His
servants and accepts the Sadaqat, and that Allah alone is the
One Who forgives and accepts repentance, Most Merciful ?}
The Command to collect the Zakah and Its Benefits
Allah commanded His Messenger jg to take Sadaqah from
the Muslims’ money to purify and sanctify them with it. This
Ayah is general, even though some said that it refers
specifically to those who mixed good and evil deeds, who
admitted to their errors.
Some bedouin later thought that paying Zakah to the Leader
was not legislated except to the Messenger sg himself, using
this Ayah, as evidence,
Vi
m
Fath Al-Bari 8 : 1 93 .
509
Surah 9. At-Tawbah (103 - 104) ( Part-11 )
iTake Sadaqah from their wealth.} Abu Bakr As-Siddlq and other
Companions refuted this ill comprehension and fought against
them until they paid the Zakah to the Khallfah, just as they
used to pay it to the Messenger of Allah jg. As-Siddiq said, “By
Allah! If they abstain from paying a bridle that they used to pay
to the Messenger of Allah I will fight them for refraining
from paying it.” 1 ' 1 Allah’s statement,
ifr- y ^
iand Salli for them}, means, supplicate for them, and ask Allah
to forgive them. In the Sahih, Muslim recorded that ‘Abdullah
bin Abi Awfa said, “Whenever the Prophet jg was brought
chanty, he used to invoke Allah for those who brought it. My
father also brought his charity and the Prophet jg said,
'J’A J} $ J* r^ 31 ”
«0 Allah! I invoke You for the family of Abu Awfa.^ 2]
Allah’s statement,
iVerily, your Salat are a Sakan for them}, means, a mercy for
them, according to Ibn ‘Abbas.' 3 *
Allah said next,
‘^}
iand Allah is All-Hearer,} of your invocation (O Muhammad),
iAll-Knower .} in those who deserve your invocation on their
behalf, who are worthy of it.
Allah said,
i^ 'jlXj & 2 3S 3
iKnow they not that Allah accepts repentance from His
servants and accepts the Sadaqdt?}
111 Fath Al-Bari 13 :264 .
' 2 ' Muslim 2 :756 .
131 At-Jabari 14:457.
510
Tafsir Ibtt Kathir
This Ayah encourages reverting to repentance and giving
charity, for each of these actions erases, deletes and eradicate
sins. Allah states that He accepts the repentance of those who
repent to Him, as well as charity from pure resources, for
Allah accepts it with His Right Hand and raises it for its giver
until even a date becomes as large as Mount Uhud. Abu
Hurayrah narrated that the Messenger of Allah jg said,
itji* iixjall ( Jlij ill jin
ojia-i j iilUl jl
o Verily, Allah accepts charity, receives it in His Right Hand
and develops it far its giver, just as one of you raises his pony,
until the bite [of food] becomes as large as Uhud.*
The Book of Allah, the Exalted and Most Honored, testifies to
this Hadtth,
iKnow they not that Allah accepts repentance from His
servants and accepts the Sadaqat ?}, and,
4U&* 4* W * ^
4Allah will destroy Riba and will give increase for Sadaqat.}
12:276]
‘Abdullah bin Mas*ud said, “Charity falls in Allah’s Hand
before it falls in the needy’s hand,” he then recited this Ayah,
iijj' lAjj ..jCc j* jl it y, ill y IjXiu ffi}
4Know they not that Allah accepts repentance from His
servants and accepts the Sadaqat?}! 1 '
ill JlAa Si!
4105. And say "Do deeds! Allah will see your deeds, and (so
will) His Messenger and the believers. And you will be brought
back to the AU-Knower of the unseen and the seen. Then He
will inform you of what you used to do."}
m
At-Tabari 14:460.
Surah 9. At-Tawbah (105) (Part-11)
511
Warning the Disobedient
Mujahid said that this Ayah carries a warning^ 1 ' from Allah
to those who defy His orders. Their deeds will be shown to
Allah, Blessed and Most Honored, and to the Messenger
and the believers. This will certainly occur on the Day of
Resurrection, just as Allah said,
}That Day shall you be brought to Judgement, not a secret of
you will be hidden .} (69:18],
$ 0
iThe Day when all the secrets will be examined. }\ 86:9], and,
^And that which is in the breasts (of men) shall be made
known.} [100:10]
Allah might also expose some deeds to the people in this life.
Al-Bukhari said that ‘Aishah said, “If the good deeds of a
Muslim person please you, then say,
ilppj fez & a ip
4Do deeds! Allah will see your deeds, and (so will) His
Messenger and the believers.}’™
There is a Hadith that carries a similar meaning. Imam Ahmad
recorded that Anas said that the Messenger of Allah ^ said,
Z* lilij nJ
jU £*Jl jia jilt ^3 .- j/J *i>j> ji -
oi; 33 jiJu ; >s ^ j&ii Sp ciSi jiJd
( J-j ^1^ ■ t I I ojIaj aL I jlj'i 4 UxJtJ? J, «. » p-j jVl]l J^-a
*5i>
“Do nof be pleased with someone's deeds until you see what his
deeds in the end will be like. Verily, one might work far some
111 At-Jabari 14:463
121 Path Al-Bdri 13:512.
512
Tafsir lbn Katlur
time of his life with good deeds, so that if he dies while doing
it, he will enter Paradise. However, he changes and commits
evil deeds, one might commit evil deeds for some time in his
life, so that if he dies while doing them he will enter the Fire.
However, he changes and performs good deeds. If Allah wants
the good of a servant He employs him before he dies .»
He was asked, “How would Allah employ him, O Allah’s
Messenger?” He said,
* *
«He directs him to perform good deeds and takes his life in that
condition .n 1 * 1
Only Imam Ahmad collected this Hadlth.
4106. And others are made to await for Allah's Decree, whether He
will punish them or will forgive them. And Allah is All-Knowing,
All-Wise. 4
Delaying the Decision about the Three Companions Who
stayed away from the Battle of Tabuk
lbn ‘Abbas, Mujahid, ‘Ikrimah, Ad-Dahhak and several
others said that those mentioned in the Ayah are the three
who were made to wait to know if their repentance was
accepted; Mararah bin Ar-Rabl‘, Ka*b bin Malik and Hilal bin
Umayyah.
Some Companions stayed behind from the battle of Tabuk
due to laziness, preferring comfort, ease, ripe fruits and shade.
They did not lag behind because of hypocrisy or doubts. Some
of them tied themselves to the pillars (of the Masjid) like Abu
Lubabah and several of his friends did. Some of them did not
do that, and they are the three mentioned here. Those who
tied themselves received their pardon before these three men
whose pardon was delayed, until this Ayah was revealed,
4Alldh has forgiven the Prophet, the Muhdjirtn and the Ansar. . >
m
Ahmad 3 : 1 20 .
Surah 9. At-Tawbah (106 - 107) ( Part-11 )
513
r ^
T • i
msm ^
jv^I ^i^Ll 4S1 lj I ^ Ui Jjl i J
ill
; > < i^"
{ * ^ t' w t . c . ^ ^ 1^1 *"
j- t n' -s <jl v ^- „ ul^ J U-j ^u-3 jl
^ 'A ^ ■r'U'i i'r.f'
^ ^ 4jj'<
lit &. i# £&f £>
4#5 c tin ^ xx
iAnd the three who
stayed behind, until for
them the earth, vast as it
is, was straitened ... ^ 1 1
We will mention the
Hadith about this
story from Ka‘b bin
Malik. Allah said,
4£ % ££
< whether He will punish
them or will forgive
them.}
meaning, they are at
Allah’s mercy, if He
wills, He pardons
them or punishes
them. However,
Allah’s mercy comes
before His anger,
ii L£- iX i£fj>
iAnd Allah is All-Knowing, All-Wise .} |9:106]
Allah knows those who deserve the punishment and those
who deserve the pardon. He is All- Wise in His actions and
statements, there is no deity worthy of worship nor Lord
besides Him.
Xr’J*. XjSA X?. j> 4= »J XX XsJ'j}
X 1 ^ 17) % l&3 i; ‘j5 « fez &
^ -X>y^- is-i i~j p*- 3 J >iJ o; ifjiii' u~*l jL ,*.li liSl *_j
i.'fXx&X u %
il07. And as for those who put up a Masjid by way of harm
111
At-Tabari 14:465-466.
524
Tafsir Ibn Katlur
and disbelief and to disunite the believers and as an outpost for
those who warred against Allah and His Messenger aforetime,
they will indeed swear that their intention is nothing but good.
Allah bears witness that they are certainly liars. $
$108. Never stand you therein. Verily, the Masjid whose
foundation was laid from the first day on Taqwa is more worthy
that you stand therein (to pray). In it are men who love to
clean and purify thettiselves . And Allah loves those who make
themselves clean and pure.}
Masjid Ad-Dirar and Masjid At-Taqwa
The reason behind revealing these honorable Aydt is that
before the Messenger of Allah jg migrated to Al-Madlnah, there
was a man from Al-Khazraj called “Abu ‘Amir Ar-Rahib (the
Monk).” This man embraced Christianity before Islam and read
the Scriptures. During the time of Jahiliyyah, Abu ‘Amir was
known for being a worshipper and being a notable person
among Al-Khazraj. When the Messenger of Allah jgg arrived at
Al-Madlnah after the Hijrah, the Muslims gathered around him
and the word of Islam was triumphant on the day of Badr,
causing Abu ‘Amir, the cursed one, to choke on his own saliva
and announce his enmity to Islam. He fled from Al-Madlnah to
the idolators of Quraysh in Makkah to support them in the war
against the Messenger of Allah jgj. The Quraysh united their
forces and the bedouins who joined them for the battle of
Uhud, during which Allah tested the Muslims, but the good end
is always for the pious and righteous people. The rebellious
Abu ‘Amir dug many holes in the ground between the two
camps, into one of which the Messenger sg fell, injuring his face
and breaking one of his right lower teeth. He also sustained a
head injury. Before the fighting started, Abu ‘Amir approached
his people among the Ansar and tried to convince them to
support and agree with him. When they recognized him, they
said, "May Allah never burden an eye by seeing you, O Fasiq
one, O enemy of Allah!” They cursed him and he went back
declaring, “By Allah! Evil has touched my people after I left.”
The Messenger of Allah called Abu ‘Amir to Allah and recited
the Qur’an to him before his flight to Makkah, but he refused
to embrace Islam and rebelled. The Messenger jg invoked Allah
515
Surah 9. At-Taivbah (107 - 108 ) ( Part-11 )
that Abu ‘Amir die as an outcast in an alien land, and his
invocation came true. After the battle of Uhud was finished,
Abu ‘Amir realized that the Messenger’s call was still rising and
gaining momentum, so he went to Heraclius, the emperor of
Rome, asking for his aid against the Prophet jg. Heraclius gave
him promises and Abu ‘Amir remained with him. He also wrote
to several of his people in Al-Madlnah, who embraced
hypocrisy, promising and insinuating to them that he will lead
an army to fight the Messenger of Allah sg to defeat him and
his call. He ordered them to establish a stronghold where he
could send his emissaries and to serve as an outpost when he
joins them later on. These hypocrites built a Masjid next to the
Masjid in Quba’, and they finished building it before the
Messenger jg went to Tabuk. They went to the Messenger £g
inviting him to pray in their Masjid so that it would be a proof
that the Messenger jg approved of their Masjid. They told him
that they built the Masjid for the weak and ill persons on rainy
nights. However, Allah prevented His Messenger |g from
praying in that Masjid. He jg said to them,
«4>l (jl j IS) IfZlj JCt tjs- U|D
«// we come back from our travel, Allah willing .»” When the
Messenger of Allah jg came back from Tabuk and was
approximately one or two days away from Al-Madlnah, Jibril
came down to him with the news about Masjid Ad-Dirar and
the disbelief and division between the believers, who were in
Masjid Quba’ (which was built on piety from the first day), that
Masjid Ad-Dirar was meant to achieve. Therefore, the Messenger
of Allah sent some people to Masjid Ad-Dirar to bring it down
before he reached Al-Madlnah.
‘Ali bin Abi Talhah reported that Ibn ‘Abbas said about this
Ayah (9:107), “They are some people of the Ansar to whom Abu
‘Amir said, ‘Build a Masjid and prepare whatever you can of
power and weapons, for I am headed towards Caesar, emperor of
Rome, to bring Roman soldiers with whom I will expel
Muhammad and his companions.’ When they built their Masjid,
they went to the Prophet jg and said to him, “We finished
building our Masjid and we would like you pray in it and
invoke Allah for us for His blessings. ’’Allah revealed this verse,
516
Tafsir Ibn Kathir
iNever stand you therein}, until,
4 . . .wrongdoers} ” (11
Allah said next,
4 they will indeed swear K those who built it,
4iP»' ! ' Vij\ o|^
ithat their intention is nothing but good.}
by building this Masjid we sought the good and the comfort of
the people. Allah replied,
4 Allah bears witness that they are certainly liars }
for they only built it to harm Masjid Quba’, and out of
disbelief in Allah, and to divide the believers. They made it an
outpost for those who warred against Allah and His Messenger
3jg, such as Abu ‘Amir the Fasiq who used to be called Ar-
Rahib, may Allah curse him! Allah said,
4 Never stand you therein }, prohibiting His Prophet and his
Ummah from ever standing in it in prayer.
Virtues of Masjid Quba *
Allah encouraged His Prophet 5 g| to pray in Masjid Quba '
which, from the first day, was built on Taqwa, obedience to
Allah and His Messenger jg, for gathering the word of the
believers and as an outpost and a fort for Islam and its people.
This is why Allah the Exalted said,
4 Verily, the Masjid whose foundation was laid from the first
day on Taqwa is more worthy that you stand therein (to
I 1 ! At-Tabari 14:470. The last two narrations are not authentic. Two of
the narrations recorded by At-Tabari confirm much of the story and
the cause of revelation .
517
Surah 9. At-Tawbah (107 -108) (Part-11 )
pray).}
in reference to the Masjid of Quba’. An authentic Hadlth
records that the Messenger of Allah jg said,
iOne prayer in Masjid Quba' is just like an ' Umrah .* 111
It is recorded in the Sahih that the Messenger of Allah used
to visit Masjid Quba’ while riding and walking J 2 *
Imam Ahmad recorded that TJwaym bin Saldah Al-Ansari
said that the Prophet sg went to Masjid Quba’ and asked,
loi Hi <Cai ^ *Ui3l Jlii Sul jj 1
bj^io jiJl
11 In the story about your Masjid, Allah the Exalted has praised
you concerning the purification that you perform. What is the
purification that you perform ?»
They said, “By Allah, O Allah’s Messenger! We do not know
except that we had neighbors from the Jews who used to use
water to wash with after answering the call of nature, and we
washed as they washed.” ,3 * Ibn Khuzaymah collected this
Hadlth in his Sahih
Allah’s statement,
U % biz
iVerily, the Masjid whose foundation was laid from the first
day on Taqwa is more worthy that you stand therein (to pray).
In it are men who love to clean and purify themselves. And
Allah loves those who make themselves clean and pure.}
This encourages praying in old Masjids that were built for the
purpose of worshipping Allah alone, without partners. It is
also recommended to join the prayer with the believing group
and worshippers who implement their faith, those who perform
*** Ibn Majah 1 :452 and At-Tirmidhi: 324.
^ Fath Al-Bdri 3 :82 and Muslim : 1399 .
131 Ahmad 3 :422 .
Ibn Khuzaymah 1 :45 .
518
Tafsir Ibn Kathir
Wudu’ perfectly and preserve themselves from impure things.
Imam Ahmad recorded that one of the Companions of the
Messenger of Allah sg said that the Messenger of Allah jg led
them in a Dawn ( Subh ) prayer in which he recited Surat Ar-Rum
(chapter 30) and made mistakes in the recitation. When he
finished the prayer, he said,
«We sometimes make mistakes in reciting the Qur'an, there are
people among you who attend the prayer with us, but do not
perform Wudu' perfectly. Therefore, whoever attends the prayer
with us let him make perfect Wudu'
This Hadith indicates that complete purification helps in the
performance of acts of worship and aids in preserving and
completing them.
^ ^ 4>» f' Qy&JJ cr — *-» /
j 4 ' • * J'>i V fyi* V 4
4109. Is it then he who laid the foundation of his building on
Taqwa to Allah and His good pleasure better, or he who laid the
foundation of his building on the brink of an undetermined
precipice ready to crumble down, so that it crumbled to pieces
with him into the fire of Hell. And Allah guides not the people
who are the wrongdoers.}
4110. The building which they built will never cease to be a
cause of hypocrisy and doubt in their hearts unless their hearts
are cut to pieces. And Allah is All-Knowing, All-Wise .}
The Difference between Masjid At-Taqwa and Masjid Ad-
Dirdr
•
Allah the Exalted says that the Masjid that has been built on
the basis of Taqwa of Allah and His pleasure is not the same
as a Masjid that was been built based on causing harm,
111 Ahmad 3:471-472.
519
Surah 9. At-Tawbah (109 - 111) (Part-11)
disbelief and causing division among the believers, and as an
outpost for those who warred against Allah and His Messenger
5 §|. The latter built their Masjid on the edge of a steep hole,
iinto the fire of Hell. And Allah guides not the people who are
the wrongdoers .},
Allah does not bring aright the works of those who commit
mischief. Jabir bin ‘Abdullah said, “I saw the Masjid that was
built to cause harm with smoke rising up from it, during the
time of the Messenger of Allah jg.” fl! Allah’s statement,
4 ^ 'ft
iThe building which they built will never cease to be a cause of
doubt in their hearts}
and hypocrisy. Because of this awful action that they
committed, they inherited hypocrisy in their hearts, just as
those who worshipped the calf were inclined to adoring it.
Allah said next,
4 unless their hearts are cut to pieces.} until they die, according to
Ibn ‘Abbas, Mujahid, Qatadah, Zayd bin Aslam, As-Suddi,
Habib bin Abi Thabit, Ad-Dahhak, ‘Abdur-Rahman bin Zayd
bin Aslam and several other scholars of the Salad. 121
4 .'$- Stfft
$And Allah is All-Knowing,} of the actions of His creation,
4 £-&=£-}
iAll-Wise.} in compensating them for their good or evil actions.
4 jdlylS J . . 4 .. tsjJk $jt}
Cr-J iPiP \ ipe- I Jcj $Laj SjiSj p jrp
111 At-Tabari 14:493.
121 At-Tabari 14:495-497.
520
Tafsir Ibn Kathir
4222 . Verily, Allah has purchased of the believers their lives
and their properties for (the price) that theirs shall be the
Paradise. They fight in Allah's cause, so they kill and are
killed. It is a promise in truth which is binding on Him in the
Tawrah and the Injil and the Qur'an. And who is truer to his
covenant than Allah? Then rejoice in the bargain which you
have concluded. That is the supreme success.}
Allah has purchased the Souls and Wealth of the
Mujahidin in Return for Paradise
Allah states that He has compensated His believing servants
for their lives and wealth - if they give them up in His cause -
with Paradise. This demonstrates Allah’s favor, generosity and
bounty, for He has accepted the good that He already owns
and bestowed, as a price from His faithful servants. Al-Hasan
Al-Basri and Qatadah commented, “By Allah! Allah has
purchased them and raised their worth.” 111 Shimr bin ‘Atiyyah
said, “There is not a Muslim but has on his neck a sale that
he must conduct with Allah; he either fulfills its terms or dies
without doing that.” He then recited this Ayah. m This is why
those who fight in the cause of Allah are said to have
conducted the sale with Allah, meaning, accepted and fulfilled
his covenant. 131 Allah’s statement,
iThey fight in Alldlt's cause, so they kill and are killed .}
indicates that whether they were killed or they kill the enemy,
or both, then Paradise will be theirs.
The Two Sahihs recorded the Hadith,
dlj L» dy-a c# 1 ! 4 Jl>- Jj ji 0L
“Allah has made a promise to the person who goes out (to fight)
in His cause; 'And nothing compels him to do so except Jihad =
111 At-Tabari 14:499.
121 At-Tabari 14:499.
131 At-Tabari 14:499.
521
Surah 9. At-Tawbah (111 - 112) (Part-11)
iggjjgjgii 'W. in My Cause and belief
rtil Jj jJ. o yaiy-'.
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'" '\'Ai\lZC5fei^\<Z>te=*£j ©
4i\<j|j§!p Jp'-J aU ’ 0£^J>_>*-»-i b_>4J v_U^ri
y\_ >^Xj ci J Oi ^-^-1-^) J
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^ -i n >' - >?, ^ .1; ^-i;s -l *-*:-
Swl »_?^j>-4^i a “ i j> {y w-ju>j> g---*
in My Messengers.' He
u«7/ eif/jer be admitted to
Paradise if he dies, or
compensated by Allah,
either with a reward or
booty if He returns him
to the home which he
departed from.» [l]
Allah’s statement,
iPp o &• *£ i5£>
41 t is a promise in truth
which is binding on Him
in the Tawrah and the
Injil and the Qur'an .}
affirms this promise
and informs us that
Allah has decreed this
for His Most
Honorable Self, and
revealed it to His
Messengers in His
Glorious Books, the
Tawrah that He sent down to Musa, the Injil that He sent
down to ‘Isa, and the Qur’an that was sent down to
Muhammad, may Allah’s peace and blessings be on them all.
Allah said next,
<&, Zsj¥
iAnd who is truer to his covenant than Allah?}
affir ming that He never breaks a promise. Allah said in similar
statements,
i^i-jp- p S* ZPf}
iAnd who is truer in statement than Allah?}\4:87], and,
I 1 ' Fath Al-Bari 6 :254 and Muslim 3 : 1496 .
522
Tafsir Ibn Kathtr
$ oi ij*
iAnd whose words can be truer than those of Allah?}[ 4:122].
Allah said next,
4.*Jf**' jyR £ .ij fXf, tSjjJt [fejjjJt}
iThen rejoice in the bargain which you have concluded. That is
the supreme success.},
meaning, let those who fulfill the terms of this contract and
uphold this covenant receive the good news of great success
and everlasting delight.
j ajJfiZlI by4=if Sji Lift iSjliii
4112. Those who repent, who worship (Him), who praise
(Him), who fast, who bow down, who prostrate themselves,
who enjoin good and forbid evil, and who observe the limits set
by Alldh. And give glad tidings to the believers.}
This is the description of the believers from whom Allah has
purchased their souls and wealth, who have these beautiful
and honorable qualities.
4who repent} from all sins and shun all evils,
4o/^ii}
4who worship}, their Lord and preserve the acts of worship that
include statements and actions. Praising Allah is among the
best statements. This is why Allah said next,
4ojJudl}
iwho praise (Him)}. Fasting is among the best actions, involving
abstaining from the delights of food, drink and sexual
intercourse, this is the meaning hereby,
4&4&\}
4As-Sd'ihun (who fast)} [9:112]. Allah also described the
Prophet’s wives that they are.
Surah 9. At-Tawbah (113 - 114) (Part-11)
523
iSa'ihdt} [66:5], meaning, they fast. As for prostrating and
bowing down, they are acts of the prayer,
iwho bow down, who prostrate themselves, $
These believers also benefit Allah’s creation and direct them
to His obedience by ordaining righteousness and forbidding
evil. They have knowledge about what should be performed
and what should be shunned. This includes abiding by Allah’s
limits in knowledge and action, meaning, what He allowed and
what He prohibited. Therefore, they worship the True Lord and
advise creation. This is why Allah said next,
$And give glad tidings to the believers.}
since faith includes all of this, and the supreme success is for
those who have faith.
b Juo Ji 04? 4^ j!> !w£-i ii b^
4123. It is not (proper) for the Prophet and those who believe to
ask Allah's forgiveness for the Mushrikin, even though they be
of kin, after it has become clear to them that they are the
dwellers of the Fire (because they died in a state of disbelief) .}
4124. And Ibrahim's invoking (of Allah) for his father's
forgiveness was only because of a promise he [ Ibrahim J had
made to him (his father). But when it became clear to him
[Ibrahim] that he (his father) is an enemy of Allah, he
dissociated himself from him. Verily, Ibrahim was Awwah and
forbearing.}
The Prohibition of supplicating for Polytheists
Imam Ahmad recorded that Ibn Al-Musayyib said that his
father Al-Musayyib said, “When Abu Talib was dying, the
Prophet 3 g went to him and found Abu Jahl and ‘Abdullah bin
524
Tafsir Ibn Kathir
Abi Umayyah present. The Prophet jfa said,
> 4 1 * ^ dU <■»!£ lb l «Jl Ji ^{t
c O uncle! Say, 'La ilaha illa-llah,’ a word concerning which 1
will plea for you with Allah, the Exalted and Most Honored .»
Abu Jahl and ‘Abdullah bin Abi Umayyah said, ‘O Abu Talib!
Would you leave the religion of Abdul-Muttalib?’ Abu Talib
said, ‘Rather, I will remain on the religion of Abdul-Muttalib.’
The Prophet said,
•iili- p u Sv
«/ will invoke Allah for forgiveness for you, as long as I am not
prohibited from doing soj
This verse was revealed,
^ Jt 4^ \y^=* Aj J 5-*'» dyJ'J Jjii)
it
ilt is not (proper) for the Prophet and those who believe to ask
Allah’s forgiveness for the Mushrikin, even though they be of
kin, after it has become clear to them that they are the dwellers
of the Fire.)>
Concerning Abu Talib, this Ayah was revealed,
4 O' 'Sfr. (i O' tfjVr V
iVerily, you guide not whom you like, but Allah guides whom
Hi wills} [28:56]. ” (l1
This Hadith is recorded in the Two Sahths . |2)
Ibn Jarir recorded that Sulayman bin Buraydah said that his
father said, “When the Prophet ^ came to Makkah, he went to
a grave, sat next to it, started talking and then stood up with
tears in his eyes. We said, ‘O Allah’s Messenger! We saw what
you did.’ He said,
jili J . i ijtj j.
^.0
^ Ahmad 5 :433.
^ Fath Al-Bari 8 : 192 and Muslim 1 :54 .
525
Surah 9. At-Tawbah (113 - 114) (Part-11)
«/ asked my Lord for permission to visit the grave of my mother
and He gave me permission. I asked for His pertnission to
invoke Him for forgiveness for her, but He did not give me
pertnission .»
We never saw him more tearful than on that day.’”' 11
Al-‘Awfi narrated from Ibn ‘Abbas about Allah’s statement,
j j£C deft *4 \ O
4 /f is nof (proper) for the Prophet and those who believe to ask
Allah's forgiveness for the Mushrikin}
“The Prophet gg wanted to invoke Allah for forgiveness for his
mother, but Allah did not allow him. The Prophet sg said,
jj «!>l J-ii !>!•
« Ibrahim, Allah's Khalil, invoked Allah for his father .»
Allah revealed,
4^1
Ibrahim's invoking (of Allah) for his father's forgiveness
was only because of a promise he [Ibrahim] had made to him
(his father)}.’* 2 *
‘Ali bin Abi Talhah narrated that Ibn ‘Abbas commented on
this Ayah, “They used to invoke Allah for them (pagans) until
this Ayah was revealed. They then refrained from invoking
Allah to forgive the dead among them, but were not stopped
from invoking Allah for the living among them until they die.
Allah sent this Ayah,
^
4 And Ibrahim's invoking (of Allah) for his father’s forgiveness
zoos only...} [9:1 14], ”' 3 '
Allah said next,
m At-Jabari 6:489.
' 2 ' At-Tabari 14:512. Although this Hadith is weak, there are similar
narrations that serve as withesses for it. See Sahih Sunan At-
Tirmidhi no . 2477 .
' 3| At-Jabari 14:513.
526
Tafsir Ibn Kathir
<But when it became clear to him [Ibrahim] that he (his father)
is an enemy of Allah, he dissociated himself from him } [9:114],
Ibn ‘Abbas commented, “Ibrahim kept asking Allah to forgive
his father until he died, when he realized that he died as an
enemy to Allah, he disassociated himself from him.” In another
narration, he said, “When his father died he realized that he
died as an enemy of Allah.” 111 Similar was said by Mujahid,
Ad-Dahhak, Qatadah and several others. 121 TJbayd bin Umayr
and Said bin Jubayr said, “Ibrahim will disown his father on
the Day of Resurrection, but he will meet his father and see
dust and fatigue on his face. He will say, 'O Ibrahim! I
disobeyed you, but today, I will not disobey you.’ Ibrahim will
say, ‘O Lord! You promised me that You will not disgrace me
on the Day they are resurrected. What more disgrace than
witnessing my father being disgraced?’ He will be told, ‘Look
behind you,’ where he will see a bloody hyena - for his father
will have been transformed into that - and it will be dragged
from its feet and thrown in the Fire.’” 131 Allah’s statement,
i Verily, Ibrahim was Aivwah and was forbearing. $
means, he invoked Allah always, according to ‘Abdullah bin
Mas*Qd. 141 Several narrations report this from Ibn Mas ‘ud. 151 It
was also said that, ’Awwah’, means, “who invokes Allah with
humility’, ‘merciful’, *who believes with certainty’, ‘who praises
(Allah)’, and so forth.
iii i) -djjfci £ H ilu £j» j-4i. K/f}
& ^ « ffeJ 13 IS 4- & 2 # k &
iU5. And Allah will never lead a people astray after He has
guided them until He makes clear to them what they should
avoid. Verily, Allah is the All-Knower of everything.}
111 At-Tabari 14:519.
(2 > At-Tabari 14:518-519.
131 AMabari 14:521.
141 At-Tabari 14:523-524.
151 At-Tabari 14:524.
Surah 9. At-Tawbah (115 - 116 ) (Part-11 )
527
4116. Indeed to Allah belongs the dominion of the heavens and
the earth, He gives life and He causes death. And besides Allah
you have neither any protector nor any helper .}
Recompense comes after Proof is established
Allah describes His Honorable Self and just judgment in that
He does not lead a people astray but after the Message comes
to them, so that the proof is established against them. For
instance, Allah said,
j •>
4 And as for Thamud, We showed and made clear to them t he
path of truth ...} [41:17].
Mujahid commented on Allah’s saying;
4And Allah will never lead a people astray after He has guided
them}
“Allah the Mighty and Sublime is clarifying to the believers
about not seeking forgiveness for the idolators in particular,
and in general, it is an exhortation to beware of disobeying
Him, and encouragement to obey Him. So either do or
suffer.” 1 11
Ibn Jarir commented, “Allah says that He would not direct
you to misguidance, so that you invoke Him for forgiveness for
your dead idolators, after He gave you guidance and directed
you to believe in Him and in His Messenger jg! First, He will
inform you of what you should avoid, so that you avoid it.
Before He informs you that this action is not allowed, you
would not have disobeyed Him and fallen into what He
prohibited for you [if you indulge in this action]. Therefore, in
this case, He will not allow you to be misguided. Verily,
guidance or misguidance occurs after commands and
prohibitions are established. As for those who were neither
commanded nor prohibited, they can neither be obedient nor
disobedient in doing what they were neither ordered nor
prohibited from doing.” 121
111 At-Tabari 14:537.
[2! At-Tabari 14:536.
528
Tafsir Ibn Kathir
Allah said,
ilndeed to Allah belongs the dominion of the heavens and the
earth, He gives life and He causes death. And besides Allah you
have neither any protector nor any helper .>
Ibn Jarir commented, “This is an encouragement from Allah
for His believing servants to fight the idolators and chiefs of
disbelief. It is also a command for them to trust in Allah’s aid,
for He is the Owner of the heavens and earth, and not to fear
His enemies. Verily, they have no protector besides Allah, nor
a supporter other than Him.”* 1 *
M li
4117. Allah has forgiven the Prophet, the Muhdjirin and the
Ansar who followed him in the time of distress (Tabuk
expedition), after the hearts of a party of them had nearly
deviated (from the right path), but He accepted their
repentance. Certainly, He is unto them fill of kindness. Most
Merciful f
Battle of Tabuk
Mujahid and several others said, “This Ayah was revealed
concerning the battle of Tabuk. They left for that battle during
a period of distress. It was a year with little rain, intense heat
and scarcity of supplies and water. ”* 2 * Qatadah said, “They
went to Ash-Sham during the year of the battle of Tabuk at a
time when the heat was intense. Allah knew how hard things
were, and they suffered great hardship. We were told that two
men used to divide a date between themselves. Some of them
would take turns in sucking on a date and drinking water,
then give it to another man to suck on. Allah forgave them
and allowed them to come back from that battle. ”* 31 Ibn Jarir
111 At-Tabari 14:538.
121 At-Tabari 14:540.
131 At-Tabari 14:541.
Surah 9. At-Tawbah (117) ( Part-11 )
529
reported that ‘Abdullah bin ‘Abbas said that Umar bin Al-
Khattab was reminded of the battle of distress (Tabuk) and
Umar said, “We went with the Messenger of Allah jg in the
intense heat for Tabuk. We camped at a place in which we were
stricken so hard by thirst that we thought that our necks
would be severed. One of us used to go out in search of water
and did not return until he feared that his neck would be
severed. One would slaughter his camel, squeeze its intestines
and drink its content, placing whatever was left on his kidney.
Abu Bakr As-Siddiq said, ‘O Allah’s Messenger! Allah, the
Exalted and Most Honored, has always accepted your
invocation, so invoke Allah for us.’ The Prophet jg said,
'‘Would you like me to do that ?»
Abu Bakr said, *Yes.’ The Prophet sg raised his hands and did
not put them down until rain fell from the sky in abundance. It
rained and then stopped raining for a while, then rained again,
so they filled their containers. We went out to see where the
rain reached and found that it did not rain beyond our
camp.’” 111 Ibn Jarir said about Allah’s statement,
Jj »j*~ if ^ 4 $ js iil ^>\ ;
iAllah has forgiven the Prophet, the Muhajirin and the Ansar
who followed him in the time of distress,)
meaning “With regards to expenditures, transportation,
supplies and water,
gjj ^=* £ * m )
Rafter the hearts of a party of them had nearly deviated ,)
away from the truth, thus falling prey to doubting the
Messenger’s religion because of the distress and hardships
they suffered during their travel and battle,
iL# '£)
4 but He accepted their repentance.)
He directed them to repent to their Lord and renew their
m
At-Jabari 14:539.
532
Surah 9. At-Tawbah (118 - 119 ) ( Part-11 )
the battle of Tabuk with the Messenger of Allah jg. Ka*b bin
Malik said, “I did not remain behind Allah’s Messenger jg in
any battle that he fought except the battle of Tabuk. I failed to
take part in the battle of Badr, but Allah did not admonish
anyone who did not participate in it, for in fact, Allah’s
Messenger jg had gone out in search of the caravan of
Quraysh, until Allah made the Muslims and their enemies meet
without any appointment. I witnessed the night of Al-‘Aqabah
pledge with Allah’s Messenger jg when we pledged for Islam,
and I would not exchange it for the Badr Battle, even though
the Badr Battle is more popular among the people than the
‘Aqabah pledge. As for my news of this battle of Tabuk, I was
never stronger or wealthier than 1 was when I remained behind
Allah’s Messenger in that battle. By Allah, never had I two
she-camels before, but I did at the time of that battle.
Whenever Allah’s Messenger >£, wanted to go to a battle, he
used to hide his intention by referring to different battles, until
it was the time of that battle (of Tabuk) which Allah’s
Messenger jg fought in intense heat, facing a long journey, the
desert, and the great number of enemy soldiers. So the Prophet
jg clearly announced the destination to the Muslims, so that
they could prepare for their battle, and he told them about his
intent. Allah’s Messenger $g was accompanied by such a large
number of Muslims that they could not be listed in a book by
name, nor registered.”
Ka*b added, “Any man who intended not to attend the battle
would think that the matter would remain hidden, unless
Allah revealed it through divine revelation. Allah’s Messenger
fought that battle at a time when the fruits had ripened and
the shade was pleasant, and I found myself inclined towards
that. Allah’s Messenger jg and his Companions prepared for
the battle and I started to go out in order to get myself ready
along with them, but I returned without doing anything. I
would say to myself, *1 can do that if I want.’ So I kept on
delaying it every now and then until the people were prepared,
and Allah’s Messenger and the Muslims along with him,
departed. But I had not prepared anything for my departure. I
said, T will prepare myself (for departure) one or two days after
him, and then join them.’ In the morning following their
departure, I went out to get myself ready but returned having
532
Tafsir Ibn Kathir
done nothing. Then again, the next morning, I went out to get
ready but returned without doing anything. Such was the case
with me until they hurried away and I missed the battle. Even
then I intended to depart to catch up to them. I wish I had
done so! But such was not the case. So, after the departure of
Allah’s Messenger sSg, whenever I went out and walked among
the people (who remained behind), it' grieved me that I could
see none around me, but one accused of hypocrisy or one of
those weak men whom Allah had excused. Allah’s Messenger jg
did not remember me until he reached Tabuk. So while he was
sitting among the people in Tabuk, he said,
•wuu 4-^
‘‘What did Ka'b bin Malik do?» A man from Banu Salimah said,
‘O Allah’s Messenger! He has been stopped by his two Burdah
(garments) and looking at his own flanks with pride.’ Mu'adh
bin Jabal said, What a bad thing you have said! By Allah! O
Allah’s Messenger! We know nothing about him but that which
is good.’ Allah’s Messenger jg kept silent.’”
Ka'b bin Malik added, “When I heard that Allah’s Messenger
Sg was on his way back to Al-Madlnah, I was overcome by
concern and began to think of false excuses. I said to myself,
•How can I escape from his anger tomorrow?’ I started looking
for advice from wise members of my family in this matter.
When it was said that Allah’s Messenger jg had approached (Al-
Madlnah) all evil and false excuses abandoned my mind and I
knew well that I could never come out of this problem by
forging a false statement. Then I decided firmly to speak the
truth. Allah’s Messenger jg arrived in the morning, and
whenever he returned from a journey, he used to visit the
Masjid first, and offer a two Rak'ah prayer, then sit for the
people. So when he had done all that (this time), those who
failed to join the battle came and started offering (false) excuses
and taking oaths before him. They were over eighty men.
Allah’s Messenger jg accepted the excuses they expressed
outwardly, asked for Allah’s forgiveness for them and left the
secrets of their hearts for Allah to judge. Then I came to him,
and when I greeted him, he smiled a smile of an angry person
and then said,
Surah 9. At-Tawbah (118 -119) (Part-11) 533
“Come sSo I came walking until I sat before him. He said to me,
dJ>ii Ji jjt iuUuB
oWliflf stopped you from joining us? Had you not purchased an
animal for carrying you?*
I answered, “Yes, O Allah’s Messenger! By Allah, if I were
sitting before any person from among the people of the world
other than you, I would have escaped from his anger with an
excuse. By Allah, I have been bestowed with the power of
speaking fluently and eloquently, but by Allah, I knew well
that if I tell you a lie today to seek your favor, Allah would
surely make you angry with me in the near future. But if I tell
you the truth, though you will get angry because of it, I hope
for Allah’s forgiveness. By Allah, I had never been stronger or
wealthier than I was when I remained behind you.’ Allah’s
Messenger said,
.2: , • zc , • -
<il I ^ Ijla Ui»
«As regards to this man, he has surely told the truth. So get
up until Allah decides your case.*
I got up, and many men of Banu Salimah followed me and
said to me, *By Allah, we never witnessed you commit any sin
before this! Surely, you failed to offer an excuse to Allah’s
Messenger sg like the others who did not join him. The
invocation of Allah’s Messenger to Allah to forgive you would
have been sufficient for your sin.’ By Allah, they continued
blaming me so much that I intended to return (to the Prophet
2fe) and accuse myself of having told a lie, but I said to them, Is
there anybody else who has met the same end as I have?’ They
replied, Yes, there are two men who have said the same thing
as you have, and to both of them was given the same order as
given to you.’ I said, “Who are they?’ They replied, ‘Murarah bin
Ar-Rabf Al- ‘Amiri and Hilal bin Umayyah Al-Waqifi.’ They
mentioned to me two pious men who had attended the battle of
Badr and in whom there was an example for me. So I did not
change my mind when they mentioned them to me. Allah’s
Messenger sg forbade all the Muslims from talking to us, the
three aforesaid persons, out of all those who remained behind
for that battle. So we kept away from the people and they
changed their attitude towards us until the very land (where I
534
Tafsir Ibtt Kathir
lived) appeared strange to me as if I did not know it. We
remained in that condition for fifty nights. As for my two
companions, they remained in their houses and kept on
weeping, but I was the youngest and the firmest of them. So I
would go out and attend the prayer along with the Muslims
and roam the markets, but none would talk to me. I would
come to Allah’s Messenger jg and greet him while he was
sitting in his gathering after the prayer, and I would wonder
whether he even moved his lips in return of my greeting or not.
Then I would offer my prayer near him and look at him
carefully. When I was busy with my prayer, he would turn his
face towards me, but when I turned my face to him, he would
turn his face away from me. When this harsh attitude and
boycott of the people continued for a long time, I walked until 1
scaled the wall of the garden of Abu Qatadah who was my
cousin and the dearest person to me. I offered my greeting to
him. By Allah, he did not return my greetings. I said, ‘O Abu
Qatadah! I beseech you by Allah! Do you know that I love Allah
and His Messenger?’ He kept quiet. I asked him again,
beseeching him by Allah, but he remained silent. I asked him
again in the Name of Allah and he said, ‘Allah and His
Messenger know better.’ Thereupon my eyes flowed with tears
and I returned and jumped over the wall.
While I was walking in the market of Al-Madlnah, suddenly I
saw that a Nabatean from Ash-Sham came to sell his grains in
Al-Madlnah, saying, Who will lead me to Ka*b bin Malik?’ The
people began to point (me) out for him, until he came to me
and handed me a letter from the king of Ghassan (who ruled
Syria for Caesar), for I knew how to read and write. In that
letter, the following was written: To proceed, I have been
informed that your friend (the Prophet) has treated you
harshly. Anyhow, Allah does not make you live in a place
where you feel inferior and your right is lost. So, join us, and
we will console you.’ When I read it, I said to myself, This is
also a sort of test.’ I took the letter to the oven and made a
fire burning it. When forty out of the fifty nights elapsed,
behold! There came to me a messenger of Allah’s Messenger
saying ‘Allah’s Messenger orders you to keep away from your
wife.’ I said, ‘Should I divorce her; or else what should I do?’ He
said, ‘No, only keep aloof from her and do not mingle with her.’
535
Surah 9. At-Tawbah (118 - 119) ( Part-11 )
The Prophet jg sent the same message to my two fellows. I said
to my wife, ‘Go to your parents and remain with them until
Allah gives His verdict in this matter.’”
Ka*b added, “The wife of Hilal bin Umayyah came to Allah’s
Messenger ^ and said, ‘0 Allah’s Messenger! Hildl bin
Umayyah is a helpless old man who has no servant to attend
on him. Do you dislike that I should serve him?’ He said,
v'] jfij
“'No (you can serve him), but he should not come near you
[sexuallyp.’
She said, *By Allah! He has no desire for anything. By Allah,
he has never ceased weeping since his case began until this
day of his.’ On that, some of my family members said to me,
‘Will you also ask Allah’s Messenger to permit your wife (to
serve you) as he has permitted the wife of Hilal bin Umayyah
to serve him?’ I said, *By Allah, I will not ask permission of
Allah’s Messenger ^ regarding her, for I do not know what
Allah’s Messenger jg would say if I asked him to permit her (to
serve me) while I am a young man.’ We remained in that state
for ten more nights, until the period of fifty nights was
completed, starting from the time when Allah’s Messenger jg
prohibited the people from talking to us. When I had finished
the Fajr prayer on the fiftieth morning on the roof of one of our
houses, while sitting in the condition in which Allah described
(in the Qur’an): my veiy soul seemed straitened to me and even
the earth seemed narrow to me for all its spaciousness. There I
heard the voice of a man who had ascended the mountain of
Sal' calling with his loudest voice, ‘O Kah bin Malik! Be happy
(by receiving good tidings).’ I fell down in prostration before
Allah, realizing that relief has come with His forgiveness for us.
Allah’s Messenger jg announced the acceptance of our
repentance by Allah after Fajr prayer. The people went out to
congratulate us. Some bearers of good news went to my two
companions, a horseman came to me in haste, while a man
from Banu Aslam came running and ascended the mountain
and his voice was swifter than the horse. When the man whose
voice I had heard, came to me conveying the good news, I took
off my garments and dressed him with them; and by Allah, I
owned no other than them on that day. Then I borrowed two
Surah 9. At-Tawbah (118 - 119 ) (Part-11)
537
-A >*.1
it iSis; c. ^ iSd tSj £&
> S Si i>p ^ Cje % di % & u KE ^ ot tjs
4i|jS^Jt £ t>Js it ijiSt ip; $s ;jL4i'
4 Allah has forgiven the Prophet, the Muhdjirin and the Ansar
who followed him in the time of distress, after the hearts of a
party of them had nearly deviated, but He accepted their
repentance. Certainly, He is unto them full of kindness, Most
Merciful. And the three who stayed behind, until for them the
earth, vast as it is, was straitened and their souls were
straitened to them, and they perceived that there is no fleeing
from Allah, and no refuge but with Him. Then, He forgave
them, that they might beg for His pardon. Verily, Allah is the
Otte Who forgives and accepts repentance, Most Merciful. O
you who believe! Have Taqzvd of Allah, and be with those who
are true (in words and deeds).}
Ka'b said; “By Allah! Allah has never bestowed upon me,
apart from His guiding me to Islam, a greater blessing than
the fact that I did not tell a lie to Allah’s Messenger jg which
would have caused me to perish, just as those who had told a
lie have perished. Allah described those who told lies with the
worst descriptions He ever attributed to anyone. Allah said,
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iThey will swear by Allah to you when you return to than,
that you may turn aioay from them. So turn away from them.
Surely, they are Rijs (impure), and Hell is their dwelling place
- a recompense for that which they used to earn . They swear to
you that you may be pleased with them, but if you are pleased
with than, certainly Allah is not pleased with the people who
are rebellious.}
Ka'b added, “We, the three persons, differed altogether from
those whose excuses Allah’s Messenger sg accepted when they
swore to him. He took their pledge and asked Allah to forgive
them, but Allah’s Messenger left our case pending until Allah
538
Tafsfr Ibtt Kathir
gave us His judgement about it. As for that Allah said,
«!#. m £>
iAnd (He did forgive also) the three who stayed behind...}
What Allah said does not discuss our failure to take part in
the battle, but to the deferment of making a decision by the
Prophet about our case, in contrast to the case of those who
had taken an oath before him, and he excused them by
accepting their excuses.”* 1 *
This is an authentic Hadith collected in the Two Sahlhs (Al-
Bukhari and Muslim) and as such, its authenticity is agreed
upon.* 2 ' This Hadith contains the explanation of this
honorable Ayah in the best, most comprehensive way. Similar
explanation was given by several among the Salaf. For
instance, Al-A‘mash narrated from Abu Sufyan, from Jabir bin
‘Abdullah about Allah’s statement,
ityr
iAnd (He did forgive also) the three who stayed behind...}
“They are Ka“b bin Malik, Hilal bin Umayyah and Murarah
bin Ar-Rabl‘, all of them from the Ansar.”* 3 *
The Order to speak the Truth
Allah sent His relief from the distress and grief that struck
these three men, because Muslims ignored them for fifty days
and nights, until they themselves, and the earth - vast as it is
- were straitened for them. As vast as the earth is, its ways
and paths were closed for them, and they did not know what
action to take. They were patient for Allah’s sake and awaited
humbly for His decree. They remained firm, until Allah sent
His relief to them since they told the Messenger of Allah 3g the
truth about why they remained behind, declaring that they did
not have an excuse for doing so. They were requited for this
period, then Allah forgave them. Therefore, the consequence of
being truthful was better for them, for they gained forgiveness.
Hence Allah’s statement next,
* x * Ahmad 3:456.
* 2 * Fath Al-Bari 8 : 193 and Muslim 4 :2 12 1 .
131 At-Tabaii 14:544.
Surah 9. At-Tawbah (119 - 120) ( Part-11 )
539
<0 you who believe! Have Taqwa of Allah, and be with those
who are true . ^
The Ayah says, adhere to and always say the truth so that
you become among its people and be saved from destruction.
Allah will make a way for you out of your concerns and a
refuge. Imam Ahmad recorded that ‘Abdullah bin Mas'ud said
that the Messenger of Allah said,
Jl>; Vj tf4Jl Jl ‘J\ b\j i’J\ J\ ^ JaJJl j[i
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L L I JlS^ 4)1 JJp lJI^j • JJ 1
«HoW on to truth, for being truthful leads to righteousness,
and righteousness leads to Paradise. Verily, a man will keep
saying the truth and striving for truth, until he is written
before Allah as very truthful (Siddiq). Beware of lying, for
lying leads to sin, and sin leads to the Fire. Verily, the man
will keep lying and striving for falsehood until he is written
before Allah as a great liar .a' 1 '
This Hadith is recorded in the Two Sahibs.* 2 '
s Z && & te- O
& 4 % 4 ^ % b i 1 44 £
4220. It was neither befitting for the people of Al-Madinah and
the bedouins of the neighborhood to remain behind Allah's
Messenger nor to prefer their own lives to his life. That is
because they suffer neither Zama' nor Nasab, nor Makhmasah
in the cause of Allah, nor did they take any step to raise the
anger of disbelievers nor inflict any injury upon an enemy, but
**' Ahmad 1 :384.
* 2 ' FathAl-Bari 1 :523 and Muslim 4:2012.
541
Surah 9. At-Tawbah (120 - 121) ( Part-11 )
his (righteous) deeds in the most perfect manner to be lost }
v; ^ Sj 2 Sf>
4 |yV^s» U i&i
4121 . Neither do they spend any contribution - small or great
- nor cross a valley, but is written to their credit that Allah
may recompense them with the best of what they used to do.}
Allah said next,
iNeithr do they spend}, in reference to the fighters in Allah’s
cause,
41i^=* Vj Ijki- ua}
iany contribution - small or great -}, with regards to its amount,
4^i'j
inor cross a valley}, while marching towards the enemy,
ip ^
ibut is written to their credit}, for these actions that they take
[and which are under their control],
ithat Allah may recompense them with the best of what they
used to do.}
Certainly, the Leader of the faithful, TJthman bin ‘Aflan, may
Allah be pleased with him, acquired a tremendous share of the
virtues mentioned in this honorable Ayah. He spent large
amounts and tremendous wealth on this battle (Tabak).
Abdullah, the son of Imam Ahmad recorded that ‘Abdur-
Rahman bin Khabb&b As-Sulami said; “The Messenger of Allah
gave a speech in which he encouraged spending on the army
of distress (for Tabuk).
TJthman bin ‘Affan, may Allah be pleased with him said; T
will give one hundred camels with their saddles and supplies.’
Then he jg exhorted them some more. So TJthman said; 1 will
give one hundred more camels with their saddles and supplies.’
Then he ^ descended one step of the Minbar and exhorted
Surah 9. At-Tawbah (122) (Part-11)
543
Allah the Exalted here explains His order to Muslims to
march forth with the Messenger of Allah sg for the battle of
Tabuk. We should first mention that a group of the Salaf said
that marching along with the Messenger jg, when he went to
battle, was at first obliged on all Muslims, because, as they say,
Allah said,
4'^'— : •i)
iMarch forth, whether you are light or heavy > [9:41], and,
4It was not becoming of the people of Al-Madinah and the
bedouins of the neighborhood ...} [9:120].
However, they said, Allah abrogated this ruling (9:41 and
9:120) when He revealed this Ayah, [9:122].
However, we could say that this Ayah explains Allah’s order
to participate in battle on all Arab neighborhoods, that at least
a group of every tribe should march for Jihad. Those who went
with the Messenger sg would gain instructions and studies in
the revelation that came down to him, and warn their people
about that battle when they returned to them. This way, the
group that went with the Prophet jg will achieve both goals
[Jihad and learning the revelation from the Prophet jg]. After
the Prophet 5 g, a group of every tribe or neighborhood should
seek religious knowledge or perform Jihad, for in this case,
Jihad is required from at least a part of each Muslim
community.
‘Ali bin Abi Talhah reported from Ibn ‘Abbas about the Ayah,
4 A rid it is not (proper) for the believers to go out (to fight -
Jihad) all together.}
“The believers should not all go to battle and leave the Prophet
£g alone,
40/ every troop of them, a party only should go forth }
in the expeditions that the Prophet sg sent. When these armies
returned to the Prophet, jg who in the meantime received
544
Tafstr Ibn Kathir
revealed parts of the Qur’an from Allah, the group who
remained with the Prophet sg would have learned that
revelation from him. They would say, ‘Allah has revealed some
parts of the Qur’an to your Prophet and we learned it.’ So they
learned from them what Allah revealed to His Prophet jg in
their absence, while the Prophet sg sent some other men into
military expeditions. Hence Allah’s statement,
ithat they may get instructions in religion,}
so that they learn what Allah has revealed to their Prophet sg
and teach the armies when they return,
4so that they may beware.}’* 1 ^
Mujahid said, “This Ayah was revealed about some of the
Companions of the Prophet jg who went to the desert and were
helped by its residents, had a good rainy year and called
whomever they met to guidance. The people said to them, *We
see that you left your companions and came to us.’ They felt
bad in themselves because of this and they all came back from
the desert to the Prophet jg. Allah said,
& ot 'J*
40/ every troop of them, a party only should go forth,}
those who seek righteousness [such as to spread the call of
Islam, while others remain behind],
ithat they may get instructions in (Islamic) religion,}
and learn what Allah has revealed,
4and that they may warn their people}, when those who went forth
returned to them, , u
iso that they may beware (of evil).}" l2]
111 At-Tabari 14:565.
121 At-Tabari 14:566.
Surah 9. At-Tawbah (122 - 123) (Part-11) 545
Qatadah said about
this Ayah, “It is about
when the Messenger
of Allah jg sent an
army; Allah
commanded them to
go into battle, while
another group
remained with the
Messenger of Allah sg
to gain instructions in
the religion. Another
group returns to its
own people to call
them (to Allah) and
warn them against
Allah’s punishment of
those who were before
them.” 1 "
It was also said that
this verse,
^ Kb
4And it is not (proper)
for the believers to go out all together.}
is not about joining Jihad. They say that the Messenger of
Allah invoked Allah against Mudar to try them with years of
famine, and their lands were struck by famine. The various
tribes among them started to come, entire tribes at a time, to
Al-Madlnah, because of the hardship they faced and they would
falsely claim that they are Muslims. This caused hardship for
the Companions of the Messenger jg and Allah revealed to him
that they are not believers. The Messenger of Allah jg sent
them back to their tribes and warned their people not to repeat
what they did. Hence Allah’s statement,
1 ^ '$>
tJj T • V iSSSSP 'Wi
soJJb Ajj'j 4 cJj' l* o^j
111 At-Tabari 14:568.
546
Tafsir Ibn Kathtr
iand that they may warn their people when they return to
them,}
3 5^5 m fa. jiLJf y>
4123. O you who believe! Fight those of the disbelievers who
are close to you, and let them find harshness in you; and know
that Allah is with those who have Taqwd.}
The Order for Jihad against the Disbelievers, the
Closest, then the Farthest Areas
Allah commands the believers to fight the disbelievers, the
closest in area to the Islamic state, then the farthest. This is
why the Messenger of Allah started fighting the idolaters in
the Arabian Peninsula. When he finished with them and Allah
gave him control over Makkah, Al-Madlnah, At-Ta’if, Yemen,
Yamamah, Hajr, Khaybar, Hadramawt and other Arab
provinces, and the various Arab tribes entered Islam in large
crowds, he then started fighting the People of the Scriptures.
He began preparations to fight the Romans who were the
closest in area to the Arabian Peninsula, and as such, had the
most right to be called to Islam, especially since they were from
the People of the Scriptures. The Prophet jg marched until he
reached TabOk and went back because of the extreme
hardship, little rain and little supplies. This battle occurred on
the ninth year after his Hijrah.
In the tenth year, the Messenger of Allah was busy with
the Farewell Hajj. The Messenger died eighty-one days after
he returned from that Hajj, Allah chose him for what He had
prepared for him [in Paradise). After his death, his executor,
friend, and Khalifah, Abu Bakr As-Siddlq, may Allah be pleased
with him, became the leader. At that time, the religion came
under attack and would have been defeated, if it had not been
for the fact that Allah gave the religion firmness through Abu
Bakr, who established its basis and made its foundations firm.
He brought those who strayed from the religion back to it, and
made those who reverted from Islam return. He took the Zakah
from the evil people who did not want to pay it, and explained
the truth to those who were unaware of it. On behalf of the
547
Surah 9. At-Tawbah (123) ( Part-11 )
Prophet sH, Abu Bakr delivered what he was entrusted with.
Then, he started preparing the Islamic armies to fight the
Roman cross worshippers, and the Persian fire worshippers. By
the blessing of his mission, Allah opened the lands for him and
brought down Caesar and Kisra and those who obeyed them
among the servants. Abu Bakr spent their treasures in the
cause of Allah, just as the Messenger of Allah jg had foretold
would happen.
This mission continued after Abu Bakr at the hands of he
whom Abu Bakr chose to be his successor, Al-FarOq, the
Martyr of the Mihrab} 1 ^ Abu Hafs, TJmar bin Al-Khattab, may
Allah be pleased with him. With ‘Umar, Allah humiliated the
disbelievers, suppressed the tyrants and hypocrites, and
opened the eastern and western parts of the world. The
treasures of various countries were brought to “Umar from
near and far provinces, and he divided them according to the
legitimate and accepted method. TJmar then died as a martyr
after he lived a praise worthy life. Then, the Companions
among the Muhajirin and Ansar agreed to chose after TJmar,
TJthman bin ‘Affan, Leader of the faithful and Martyr of the
House, may Allah be pleased with him.
During TJthman’s reign, Islam wore its widest garment and
Allah’s unequivocal proof was established in various parts of
the world over the necks of the servants. Islam appeared in
the eastern and western parts of the world and Allah’s Word
was elevated and His religion apparent. The pure religion
reached its deepest aims against Allah’s enemies, and
whenever Muslims overcame an Ummah, they moved to the
next one, and then the next one, crushing the tyranical evil
doers. They did this in reverence to Allah’s statement,
«#= Jf IAS '<$ #£>
40 you who believe! Fight those of the disbelievers who are
close to you,}
Allah said next,
I 1 ' Place of worship, where a Zoroastrian disbeliever assassinated
TJmar while he was leading the Muslims in prayer.
548
Tafsir Ibrt Kathir
4and let them find harshness in you}, meaning, let the disbelievers
find harshness in you against them in battle. The complete
believer is he who is kind to his believing brother, and harsh
with his disbelieving enemy. Allah said in other Ayah,
j&r & U $ H & ik & & 32$
iAllah will bring a people whom He will love and they will love
Him; humble towards the believers, stem towards the
disbelievers . . .^[5:54],
iMuhammad is the Messenger of Allah . And those who are
with him are severe against the disbelievers, and merciful
among themselves .}[ 48:29], and,
40 Prophet! Strive hard against the disbelievers and the
hypocrites, and be harsh against them. }\9:73\
Allah said,
4And know that Allah is with those who have Taqwd}, meaning,
fight the disbelievers and trust in Allah knowing that Allah is
with you if you fear and obey Him. This was the case in the
first three blessed generations of Islam, the best members of
this Ummah. Since they were firm on the religion and reached
an unsurpassed level of obedience to Allah, they consistently
prevailed over their enemies. During that era, victories were
abundant, and enemies were ever more in a state of utter loss
and degradation.
However, after the turmoil began, desires and divisions
became prevalent between various Muslim kings, the enemies
were eager to attack the outposts of Islam and marched into
its territory without much opposition. Then, the Muslim kings
were too busy with their enmity for each other. The
disbelievers then marched to the capital cities of the Islamic
states, after gaining control over many of its areas, in addition
to entire Islamic lands. Verily, ownership of all affairs is with
Allah in the beginning and in the end. Whenever a just
Surah 9. At-Tawbah (124 - 125) (Part-11)
549
Muslim king stood up and obeyed Allah’s orders, all the while
trusting in Allah, Allah helped him regain control over some
Muslim lands and took back from the enemy what was
compatible to his obedience and support to Allah. We ask
Allah to help the Muslims gain control over the forelocks of
His disbeliever enemies and to raise high the word of Muslims
over all lands. Verily, Allah is Most Generous, Most Giving.
ip\:
/Jl uti } £u i [ JjiS Vyt • t* tyj}
^ 4 Qj $***2 %
4124. And whenever there comes down a Surah, some of them
(hypocrites) say: "Which of you has had his faith increased by
it?” As for those who believe, it has increased their faith, and
they rejoice. $
4125. But as for those in whose hearts is a disease, it will add
Rijs (doubt) to their Rijs (doubt); and they die while they are
disbelievers.}
Faith of the Believers increases, while Hypocrites
increase in Doubts and Suspicion
Allah said,
4 <4K t*
4And whenever there comes down a Surah}, then among the
hypocrites are,
4some who say : " Which of you has had his faith increased by
it?"}
They say to each other, who among you had his faith
increased by this Surah [from the Qur’an]? Allah the Exalted
said,
4&ZZ % !P‘ <<$ tl}
4 As for those who believe, it has increased their faith, and they
rejoice.}
This Ayah is one of the mightiest evidences that faith
550
Tafsfr Ibn Kathir
increases and decreases, as is the belief of most of the Salaf
and later generations of scholars and Imams. Many scholars
said that there is a consensus on this ruling. We explained
this subject in detail in the beginning of the explanation of
Sahih Al-Bukhari, may Allah grant him His mercy.
Allah said next,
iBut as for those in whose hearts is a disease, it will add Rijs
to their Rijs
the Surah increases them in doubt, and brings more suspicion
on top of the doubts and suspicion that they had before. Allah
said in another Ayah,
iAnd We send down in the Qur’an that which is a healing ^
[17:82], and,
j-0* Jij % '4 v oii'j
A C
iSay: "It is for those who believe, a guide and a healing. And
as for those who disbelieve, there is heaviness (deafness) in their
ears, and it (the Qur’an) is blindness for them. They are those
who are called from a place far away (so they neither listen nor
understand) ".^[41:44]
This indicates the misery of the hypocrites and disbelievers,
since, what should bring guidance to their hearts is instead a
cause of misguidance and destruction for them. Similarly,
those who get upset by a type of food, for instance, will be
upset and anxious even more if they are fed that food!
^ V } ^ ■} ^ ^ 4 ^ JL$ &
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4126 . See they not that they are put in trial once or twice every
year? Yet, they turn not in repentance, nor do they learn a
lesson (from it).}
Surah 9. At-Tawbdh (126 - 127) ( Part-11 )
551
4.127. And whenever there comes down a Surah, they look at
one another (saying): " Does any one see you?” Then they turn
away. Allah has turned their hearts because they are a people
that understand not.}
Hypocrites suffer Afflictions
Allah says, do not these hypocrites see.
ithat they are put in trial}, being tested,
4^1; fi % V Y ^ jJ &
4once or twice every year ? Yet, they turn not in repentance,
nor do they learn a lesson.}
They neither repent from their previous sins nor learn a lesson
for the future. Mujahid said that hypocrites are tested with
drought and hunger. 1 11
Allah said;
p p ^5
J] P* uA ^ ^p}
ii •} % ft 'g.
4And whenever there comes down a Surah, they look at one
another (saying) : “Does any one see you?" Then they turn
away. Allah has turned their hearts because they are a people
that understand not.}
This describes the hypocrites that when a Surah is revealed to
the Messenger of Allah 5 ^ 5 ,
4uj“ & P&b
4they look at one another}, they turn their heads, right and left,
saying,
4”Does any one see you?” Then they turn away...}
turning away from, and shunning the truth. This is the
description of hypocrites in this life, for they do not remain
m
At-Tabari 14:580.
552
Tafsir Ibtt Kathir
where the truth is being declared, neither accepting nor
understanding it, just as Allah said in other Ayat,
vs-* Ji
iThen what is wrong with them that they turn away from
admonition? As if they were ivild donkeys. Fleeing from a
lion >[74:49-51], and,
^ 4^)^ 'f'J o* r '' ■ iMki OfJjl J Li
iSo what is the matter with those who disbelieve that they
hasten to hear from you . (Sitting) in groups on the right and
on the Ieft.}[ 70:36-37],
This Ayah also means, what is the matter with these people
who turn away from you to the right and to the left, to escape
from truth and revert to falsehood? Allah’s statement,
JL f * -v" , * S>\
4Hi
iThen they turn away. Allah has turned their hearts (from
Truthfy is similar to,
iSo when they turned away, Allah turned their hearts awau.}
[61:5].
Allah said next,
A + •' i */ v
oj*** V p> erV f
ibecause they are a people that understand not .}
They neither understand Allah’s Word nor attempt to
comprehend it nor want it. Rather, they are too busy, turning
away from it. This is why they ended up in this condition.
* n A ? &
y *4
* *' < :Af
if
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4228. Verily, there Ims come unto you a Messenger from
among yourselves. It grieves him that you should receive any
injury or difficulty. He is eager for you ; for the believers [he is]
full of pity, kind, and merciful .}
Surah 9. At-Tawbah (128 -129) (Part-11)
553
$129. But if they turn away, say: "Allah is sufficient for me.
There is no God but He, in Him I put my trust and He is the
Lord of the Mighty Throne.”}
The Advent of the Prophet jg is a Great Bounty from
Allah
Allah reminds the believers that He has sent to them a
Messenger from among themselves, from their kind, speaking
their language. Ibrahim, peace be upon him, said,
40ur Lord! Send among them a Messenger of their own.} [2:
129] Allah said,
(ipj i] O* ’■&}
ilndeed, Allah conferred a great favor on the believers when He
sent among them a Messenger from among themselves. }[3: 164]
Allah said here,
fo jj&}
4Verily, there has come unto you a Messenger from among
yourselves.}
meaning, from among you, speaking your language. Ja‘far bin
Abu Talib said to An-Najashi (the king of Ethiopia), and Al-
Mughlrah bin Shu'bah said to the emissary of Kisra, “Allah has
sent to us a Messenger from among us, whose family lineage,
description, early days, truth and honesty we know.”* 1 *
Allah said, , *
4'j±-£ £ j
ilt grieves him that you should receive any injury or difficulty.}
Whatever would cause hardship to his Ummah or be difficult
for them, then it grieves him. Similarly, there is the Hadith
reported through many routes that the Prophet said,
fl /_ ) I L
«/ was sent with the easy Hanifiyah [monotheism] way .s |21
111 Ahmad 1 :202 and 5 :291 .
* 2 * Ahmad 5:266. This is a weak narration, but there are supportin
witnesses for it .
554
Tafsir Ibn Kathir
An authenic HadLith mentions,
jijji iii
* Verily, this religion is easy » and its Law is all easy, lenient
and perfect. It is easy for those whom Allah the Exalted makes
it easy, n 1 11
iHe is eager for you), that you gain guidance and acquire
benefits in this life and the Hereafter. Imam Ahmad recorded
that 'Abdullah bin Mas'ud said that the Messenger of Allah jjg
said,
V J\j jjs ijhL:.; 2f pz jij vi tp- 4 p ai !>i»
j\ jdii j, \£\$ 'o\
tVerily, every matter that Allah has prohibited, He knows that
some among you will breach it; but I am indeed holding you by
the waist so that you do not fall in the Fire, just like butterflies
and flies. ^
Allah’s statement next,
ifor the believers (he is) full of pity, kind, and merciful.)
[9:128], is similar to His other statement,
12 to, 4 m && &
& * &
iAnd be kind and humble to the believers who fallow you . Then
if they disobey you, say: “ I am innocent of what you do." And
put your trust in the All-Mighty, the Most Merciful) [26:215-
217|.
Allah the Exalted commanded His Messenger in this
honorable Auah, , , v
iBut if they turn away), from the glorious, pure, perfect and
encompassing Law that you - O Muhammad - brought them,
m Fath Al-B6ri 1:116.
• 2| Ahmad 1:390.
Surah 9. At-Tawbah (128 - 129 ) (Part-11)
555
4 then say: “ Allah is sufficient for me. There is no God but
He,*
Allah is sufficient for me, there is no deity worthy of worship
except Him, and in Him I put my trust. Similarly, Allah said,
i(He alone is) the Lord of the east and the west; there is no
God but He. So take Him alone as a guardian.* (73:9).
Allah said next,
4 ^$ j^j*
iand He is the Lord of the Mighty Throne* [9:129].
He is the King and Creator of all things, and He is the Lord of
the Mighty Throne (‘Arsh ) , which is above all creation; all that
is in and between the heavens and earths is under the Throne
[‘Arsh) and subservient to Allah’s power. His knowledge
encompasses all things, and His decision will certainly come to
pass over all matters. He is the guardian of all things.
Imam Ahmad recorded that Ibn ‘Abbas said that Ubayy bin
Ka*b said, “The last Ayah revealed from the Qur’an was this
Ayah,
4{ A = *~& Ji fjj-j Jjd*
iVerily, there has come unto you a Messenger from among
yourselves ...* [9:128]”* 11 until the end of the Surah
It is recorded in the SahDi that Zayd bin Thabit said, “I
found the last Ayah in Surah Bara’ ah with Khuzaymah bin
Thabit.” 121
This is the end of Surah Bar&’ah, all praise is due to Allah.
111 Ahmad 5:117.
I 2 ' Fath Al-B&ri 8:195. Zayd bin Thabit, by the order of 'Uthman bin
‘Allan, the Righteous Khallfah, compiled the Qur’an in one book
from various manuscripts and from the Companions who
memorized all or part of it.
Surah 10. Yunus (1 - 2) ( Part-11 )
557
The Tafsir of Surah Yunus
(Chapter - 10)
Which was revealed in Makkah
sg» P ^
In the Name of Allah, the Most Beneficent, the Most Merciful
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41. Alif-Ldm-Rd. These
are the verses of the Book
(the Qur'an) Al-
Hakim.}
42 . /s if a wonder for
mankind that We have
sent Our revelation to a
man from among them-
selves (saying) : “Warn
mankind, and give good
news to titose who be-
lieve that they shall have
with their Lord the re-
wards of their good
deeds?” (But) the disbe-
lievers say: " This is in-
deed an evident
sorcerer!"}
The isolated letters in the beginning of this Surah, as well as
in others, have been previously discussed at the beginning of
558
Talsir Ibn Kathfr
Surat Al-Baqarah. Allah said:
i+gs i( cir.
iThese are the verses of the Book (the Qur'an) Al-Hakim .}
This indicates that these are verses of the Qur’an, in which
the wisdom of judgment is clear.
The Messenger i cannot be but a Human Being
Allah rebukes the attitude of the disbelievers with the words
tf\}
ils it a wonder for mankind. . .^ [1 *
They have always found it strange that Allah would send
Messengers to them from among mankind. Allah also tells us
about other people from previous nations who said,
iShall mere men guide us?} (64:6)
HQd and Salih* 2 ’ said to their people:
i&i $> £ a % fc J »
iDo you wonder that there has come to you a reminder from
your Lord through a man from among you.} (7:63)
Allah also told us what the disbelievers from Quraysh said:
iHas he made the gods into one God? Verily , this is a curious
thing!} (38:5)
Ad-Dahhak reported Ibn ‘Abbas that he said: “When Allah
sent Muhammad ^ as a Messenger, most of the Arabs denied
him and his message and said: Allah is greater than sending a
human Messenger like Muhammad.” Ibn ‘Abbas said, “So Allah
revealed:
111 At-Tabari 15:13.
* 2 * Note : In Ayah 7 :63 this statement is made by Nut i (not $alih , as
erroneously mentioned by Ibn Kathlr), and Had said the same to
his people, in Ayah 7 :69.)
559
SUrah 10. Yunus (2 - 3) ( Part-11 )
ils it a wonder far mankind . .
Allah’s statement;
ithat they shall have with their Lord the rewards of their good
deeds}
Scholars have differed over the meaning of the reward for the
good deeds in this Ayah:
i* f2 a \p: £j}
iand give good news to those who believe that they shall have
with their Lord the rewards of their good deeds.}
‘Ali bin Abi Talhah reported that Ibn ‘Abbas said about this
Ayah, “Eternal happiness has been written for them." 121 Al-
‘Awfi reported that Ibn ‘Abbas said: “It is the good reward for
what they have done.” Mujahid said: “It is their good deeds -
their prayers, fasting, charity, and glorification.” He then said,
“And Muhammad %% will intercede for them.” 131
Allah said:
i(But) the disbelievers say: "This is indeed an evident
sorcerer!"}
This means that the disbelievers said this although Allah has
sent a Messenger from among themselves to them, a mein of
their own race as a bearer of good news and as a wamer. But
they are the liars in saying that.
£ >vt 32 £ #3 } y j M && &
gfa oi
i3. " Surely , your Lord is Allah Who created the heavens and
the earth in six Days and then rose over (Istawd) the Throne,
arranging the affair [of all things]. No intercessor (can plead
with Him) except after He permits. That is Allah, your Lord;
111 At-Tabari 15:13.
121 At-Tabari 15:15.
131 At-Tabari 15:14.
560
Tafsir Ibn Kathtr
so worship Him (alone). Then, will you not remember ?}
Allah is the Creator Who arranges the Affairs of the
Universe
Allah tells us that He is the Lord of the entire existence. He
tells us that He created the heavens and the earth in six days.
It was said: “Like these days (meaning our worldly days).” It
was also said: “Every day is like a thousand years of what we
reckon.” Later, this will be discussed further.
iand then rose over (Istawa) the Throne.}”
The Throne is the greatest of the creatures and is like a ceiling
for them.
Allah’s statement:
4 arranging the affair [of all things], $ means that He controls the
affairs of the creatures.
* \
4 }j>
; >
4Not even the weight of a speck of dust escapes His Knowledge
in the heavens or in the earth .} (34:3)
No affair distract’ Him from other affairs. No matter troubles
Him. The persistent requests of His creatures do not annoy
Him. He governs big things as He governs small things
everywhere, on the mountains, in the oceans, in populated
areas, or in wastelands.
U *>' £ jf}i\ 4 ^ Cj}
4And no moving creature is there on earth but its provision is
due from Allah.} (11:6)
4 % % /Hi 4 % « n « £2
4Not a leaf falls, but He knows it. There is not a grain in the
darkness of the earth nor anything fresh or dry, but is written
in a Clear Record .} (6:59)
Surah 10. Yunus (3) (Part-11)
561
Ad-Darawardi narrated from Sa‘d bin Ishaq bin Ka'b bin 'Ujrah
that he said: “When this Ayah was revealed,
iSurely, your Lord is Allah Who created the heavens and tire
earth ^
they met a great caravan whom they thought should be Arabs.
They said to them: Who are you?’ They replied: We are Jinns.
We left Al-Madlnah because of this Ayah This was recorded
by Ibn Abi Hatim.
Allah said:
3. Jt Clt ^
4No intercessor (can plead with Him) except after He permits.}
This is similar to what is in the following Ayah
/ r * # 1/ y \
iWho is he that can intercede with Him except with His
permission ?} (2:255) and,
•SEj Jll ill oifc jwm o; pr*
iAnd there are many angels in tire heavens, whose intercession
will avail nothing except after Allah has given leave for whom
He wills and is pleased with. >(53:26), and;
it £4 & 4[ Z* lllllf £ %}
intercession with Him profits not except for him whom He
permits. ^(34:23).
Allah then said:
iThat is Allah, your Lord; so worship Him (alone). Then, will
you not remember ?}
meaning worship Him alone with no partners.
iThen will you not remember?} meaning “O idolators, you
Surah 10. Yunus (4 - 6) (Part-11)
563
meaning, the reward will be with justice and complete
recompense.
4^j>& !$? ii, SJ l&j
4Bwf those who disbelieved will have a drink of boiling fluids
and painful torment because they used to disbelieve.}
meaning, because of their disbelief they will be punished on
the Day of Resurrection by different forms of torment, such as
fierce hot winds, boiling water, and the shadow of black
smoke.
477n's is so/ Then let them taste it; a boiling fluid and dirty
wound discharges. And other (torments) of similar kind all
together !} (38:57-58)
J |y'» 'rt’. jjlAi
477i/s is the Hell which the criminals denied. They will go
between it (Hell) and the fierce boiling water!} (55:43-44)
/A * 5 % &£& 4 a stt «
45. It is He Who made the sun a shining thing and the moon
as a light and measured out for it stages that you might know
the number of years and the reckoning. Allah did not create this
but in truth. He explains the Ayat in detail for people who have
knowledge.}
46. Verily, in the alternation of the night and the day and in
all that Allah has created in the heavens and the earth are Ayat
for those who have Taqwa.}
Everything is a Witness to the Power of Allah.
Allah tells us about the signs He created that are indicative
of His complete power and great might. He made the rays that
come forth from the bright sun as the source of light, and
made the beams that come forth from the moon as light. He
made them of two different natures so they would not be
564
Tafsir Ibn Kathir
confused with one another. Allah made the dominion of the
sun in the daytime and the moon in the night. He ordained
phases for the moon, where it starts small then its light
increases until it completes a full moon. Then it begins to
decrease until it returns to its first phase at the conclusion of
the month. Allah said:
J LI $ Jll !> V 36 fyZ J&S
iAnd the moon, We have measured for it mansions (to
traverse) till it returns like the old dried curved date stalk. It is
not for the sun to overtake the moon, nor does the night
outstrip the day. They all float, each in an orbit.} (36:39-40)
And He said:
iAnd the sun and the moon for counting }
And in this Ayah He said:
iand measured} that is the moon,
Allah said:
iAtid measured out for it stages that you might know the
number of years and the reckoning.''}
The days are revealed by the action of the sun, and the
months and the years by the moon. Allah then stated
i'j ill! jii. &}
4 Allah did not create this but in truth.}
He didn’t create that for amusement but with great wisdom
and perfect reasoning. With a similar meaning, Allah said:
iAnd We created not the heaven and the earth and all that is
between them without purpose! That is the consideration of
565
Surah 10. Yunus (5 - 6) ( Part-11 )
those who disbelieve! Then woe to those who disbelieve from the
Fire!} (38:27)
He also said:
4' 'Did you think that We had created you in play (without any
purpose), and that you would not be brought back to Us?" So
Exalted be Allah, the True King: None has the right to be
worshipped but He, the Lord of the Supreme Throne !}
[23:115-116]
Allah said:
iHe explains the Ayat in detail for people who have knowledge.} In
other words, He explained the signs and proofs for people who
know.
Allah farther stated:
* ** < * *9* < \
'r^- 1 4 ^
iVerily, in the alternation of the night and the day}
The day and the night alternate, when one arrives, the other
goes, and so on, with no errors. This is similar to the meaning
indicated in the following Ayat
}He brings the night as a cover over the day, seeking it
rapidly. ..}.
4'J3 AjX j\ U *1}
4It is not for the sun to overtake the moon.} [36:40], and
4&Z J4' J3S
4(He is the) Cleaver of the daybreak. He has appointed the
night for resting}. [6:96]
Allah continued:
ijfSAj vS 4 3
566
Js tism tm
• > »^»f .1 •>/•'>. l^-'-t>,'f''l^ • »■**£ 3 " •» > ?»■?
au juj.' l)I *•-> p4^'
(jHjS' j JCa p-tj
" «"f ''\l'tf?<<' > '\\T' y " -\ \'s- <'>'.>>•'
O-gJ >iUjj > **— w* - r^C»t'^ , ^iVOVfc=»j-».» / w»4i6'
Tafsir Ibtt Kathir
*£&&!$! ^ «« all that Allah
has created in the hea-
vens and the earth >
meaning the signs
that indicate His
greatness. This is
similar to Allah’s
statements:
te&Xgoi
s /< F
&Jov
yjll^ 4 ijJ. ,>;
iAnd how many a sign
in the heavens and die
earth ...» [12:105],
J| l»U
*&% ^ ^ u;
^4h>. ^ o 6 -
<"Sfly: "Be/iofd a/1 that
is in the heavens and the
earth," but neither Aydt
nor wamers benefit those
who believe
not.}[ 10 : 101 ]
m \z # »
iSee they not what is before them and what is behind them, of
the heaven and the earthy [34:9].
«IMV( j;H $. 4 S&
4 Verily, in the creation of the heavens and the earth, and in the
alternation of night and day, there are indeed signs for men of
understanding.} [3:190]
means intelligent men. Allah said here.
iAydt for those who have Taqwa.} meaning fear Allah’s
punishment, wrath and torment.
Surah 10. Yunus (7 - 10) ( Part-11 )
567
U$> Y i.
4 ^0jI?-5^ !£^=* >i*j^
^7. Verily, those who hope not for their meeting with Us, but
are pleased and satisfied with the life of the present world, and
those who are heedless of Our Aydt ,}
{8. Those, their abode will be the Fire, because of what they
used to earn .}
The Abode of Those Who deny the Hour is Hell-Fire
Allah describes the state of the wretched who disbelieved in
the meeting with Allah on the Day of Resurrection and did not
look forward to it, who were well-pleased with the life of this
world and at rest in it. Al-Hasan said: "They adorned it and
praised it until they were well pleased with it. Whereas they
were heedless of Allah’s signs in the universe, they did not
contemplate them. They were also heedless of Allah’s Laws, for
they didn’t abide by them. Their abode on the Day of Return
is Fire, a reward for what they have earned in their worldly life
from among their sins and crimes. That is beside their
disbelief in Allah, His Messenger and the Last Day.”
<&&& A
<9. Verily, those who believe and do deeds of righteousness,
their Lord will guide them through their faith; under them will
flow rivers in the Gardens of delight (Paradise).}
410. Their way of request therein will be: " Glory to You, O
Allah!" and "Salam" (peace, safety from evil) will be their
greetings therein! And the close of their request will be: " All
praise is due to Allah, the Lord of all that exists."}
The Good Reward is for the People of Faith and Good
Deeds
In these two Ayat, Allah promises the happy blessings for
those who believed in Allah and His Messengers. And for those
568
Tafstr Ibn Kathir
that have complied with what they were commanded to follow.
The promise is that He will guide them because of their faith,
or it may mean through their faith. As to the first
interpretation, the meaning is that Allah will guide them on
the Day of Resurrection to the straight path until they pass
into Paradise because of their faith in this world. The other
meaning is that their faith will assist them on the Day of
Resurrection as Mujahid said:
iTheir Lord will guide them through their faiths meaning “Their
faith will be a light in which they will walk.” 111
k ssM i
>. I-**'
iTheir way of request therein will be: " Glory to You, O
Allah!” And Salam (peace, safety from evil) will be their
greetings therein! And the close of their request will be: "All
praise is due to Allah, the Lord of all that exists ”)
meaning this is the condition of the people of Paradise. This is
similar to what is found in the following Ayat.
iTheir greeting on the Day they shall meet Him will be " Salam
[Peace]!”) [33:44],
a. iu % % # £ SJX 'i)
iNo Laghw (dirty, false, evil vain talk) will they hear therein,
nor any sinful speech. But only the saying of: Salam!
Salam!!") [56:25-26],
i(It will be said to them): "Salam” - a Word from the Lord,
Most Merciful .) [36:58],
CM
At-Tabari 15:28.
Surah 10. Yunus (9 - 10) ( Part-11 )
569
4And angels shall enter unto them from every gate (saying):
" Salamun 'Alaykum (peace be upon you)! ”4 [13:23-24)
In Allah’s statement,
4And the close of their request will be: All praise is due to
Allah, the Lord of all that exists. "4
There is an indication that Allah Almighty is the Praised One
always, the Worshipped at all times. This is why He praised
Himself at the beginning and the duration of His creation. He
also praised Himself in the beginning of His Book and the
beginning of its revelation. Allah said:
4AU the praises and thanks be to Allah, Who has sent down to
His servant the Book (the Qur'an ). > [18:1],
oy 1 - ' J ifjii aL ai X l ^
4AU praise is due to Allah, Who (alone) created the heavens
and the earth, 4 [6:1],
and many other citations with this meaning. The Ayah also
indicates that Allah is the Praised One in this world and in the
Hereafter and in all situations. In a Hadith recorded by
Muslim:
L US’ iUjI Jjif jit
“The people of Paradise will be inspired to glorify Allah and
praise Him as they instinctively breath . » [1 *
This will be their nature because of the increasing bounties
of Allah upon them. These bounties are repeated and brought
back again and increased with no limit or termination. So
praise be to Allah for there is no God but He and no Lord save
He.
V o# j'£ ^i lit &
-at 4
m
Muslim 4:2181 .
570
Tafsir Ibn Kathir
ill. And were Allah to hasten for mankind the evil as He
hastens for them the good then they would have been ruined. So
We leave those who expect not their meeting with Us, in their
trespasses, wandering blindly in distraction.}
Allah does not respond to the Requests for Evil like He
does with the Requests for Good
Allah tells us about His Forbearance and Benevolence with
His servants. He does not respond to them when they pray
with evil intentions against themselves, their wealth or their
children during times of grief or anger. He knows that they do
not truly intend evil for themselves so He doesn’t respond to
them. This is in reality kindness and mercy. On the other
hand. He responds to them when they pray for themselves,
wealth and money, with good, blessing and growth. Allah has
said,
iAnd were Allah to hasten for mankind the evil as He hastens
for them the good then they would have been ruined.}
This means that if He had responded to all of their evil
requests, He would have destroyed them. However, people
should avoid praying for evil as much as they can. Abu Bakr
Al-Bazzar recorded in his Musnad that Jabir said, “Allah’s
Messenger ^ said:
«Do not pray against yourselves, do not pray against your
children, do not pray against your wealth, for your prayer may
coincide with a time of response from Allah and Allah will
respond to you.*
This Hadlth was also recorded by Abu Dawud. 111 This is
giinilflr to what is understood from the following Ayah:
ij&i
Abu Dawud 2 :185.
572
Surah 10. Yunus (11 - 12) ( Part-11 )
4And man invokes (Allah) for evil as he invokes (Allah) for
good. >[17: 11]
In regard to the interpretation of this Ayah,
iAnd were Allah to hasten for mankind the evil as He hastens
for them the good >
Mujahid said: “It is the man saying to his son or money when
he is angry, ‘O Allah don’t bless him (or it) and curse him (or
it).’* 11 Should Allah respond to this man in this request as He
responds to him with good, He would destroy them.”
<&- ^ & & o*r a i jin if
4*®^ ^ C -4 Gil i
422. And when harm touches man, he invokes Us, lying on his
side, or sitting or standing. But when We have removed his
harm from him, he passes on as if he had never invoked Us for
a harm that touched him! Thus it is made foir seeming to the
wasteful that which they used to do.}
Man remembers Allah at Times of Adversity and forgets
Him at Times of Prosperity
Allah tells us about man and how he becomes annoyed and
worried when he is touched with distress.
icpfr & J jjj Jill
ibut when evil touches him, then he has recourse to long
supplications .^[41:51]
“Long supplications’ also means many supplications. When
man suffers adversity he becomes worried and anxious. So he
supplicates more. He prays to Allah to lift and remove the
adversity. He prays while standing, sitting or laying down.
When Allah removes his adversity and lifts his distress, he
turns away and becomes arrogant. He goes on as if nothing
were wrong with him before.
G1I £
m
At-Tabari 15:34.
572
Tafsir Ibn Kathir
4He passes on as if he had never invoked Us for a harm that
touched him !}
Allah then criticized and condemned those who have these
qualities or act this way, so He said:
iThus it is made fair seeming to the wasteful that which they
used to do.}
But those on whom Allah has bestowed good guidance and
support are an exception.
iExcept those who have patience believe and do righteous good
deeds.} [11:11]
The Prophet said:
tty l\ .3 iUi 3 Jii ^ V ^ji l/il ^
yt a»-S i si> jJi) i«j yfz* op jr°*
oHow wonderful is the case of a believer ; there is good for him
in everything and this is not the case with anyone except a
believer. If prosperity attends him, he expresses gratitude to
Allah, and that is good for him. And if adversity befalls him,
he endures it patiently and that is also good for him.» in
413. And indeed, We destroyed generations before you when
they did wrong, while their Messengers came to them with clear
proojs, but they were not such as to believe! Thus do We
requite the people who are criminals.}
414. Then We made you successors after them, generations
after generations in the land, that We might see how you would
toork.}
Muslim 4 :2295 .
Surah 10. Yunus (13 - 14) ( Part-11 )
573
The Admonition held in the Destruction of the Previous
Generations
Allah tells us about what happened to past generations when
they belied the Messengers and the clear signs and proofs the
latter brought to them. Allah then made this nation successors
after them. He sent to them a Messenger to test their
obedience to Him and following His Messenger. Muslim
recorded that Abu Nadrah reported from Abu Said that he
said: “Allah’s Messenger said:
\jS\i CaS j 1 jl j to i'fj- UjjJt tl)Jo
^ oils Jji tJLUl \yu\j UljJl
t The ivorld is indeed sweet and green; and verily Allah is
going to install you generations after generations in it in order
to see how you act. So safeguard yourselves against the world
and avoid (the trial caused by) women. For the first trial of the
Children of Israel was due to women.. » |11
Ibn Jarir reported from ‘Abdur-Rahman from Ibn Abi Layla
that ‘Awf bin Malik said to Abu Bakr: “In a dream, I saw a
rope hanging from the sky and Allah’s Messenger jg was being
raised. The rope was suspended again and Abu Bakr was
raised. Then people were given different measurements around
the Minbar, and ‘Umar was favored with three forearm
measurements.” Umar said: “Keep your dream away from us,
we have no need for it.” When Umar succeeded, he called for
‘Awf and said to him, “Tell me about your dream?” ‘Awf said:
“Do you need to hear about my dream now? Did you not scold
me before?” He then said, “Woe unto you! I hated for you to
announce it to the successor of Allah’s Messenger himself.”
So ‘Awf related his dream until he got to the three forearms, he
said: “One that he was Khalifah, second he did not - for the
sake of Allah - fear the blame of blamers, and third he was a
martyr.” Allah said:
iJuT 2^4
iThen We made you successors after them, generations after
generations in the land, that YJe might see how you would
IH
Muslim 4 :2098 .
574
Tafsir Ibn Kathfr
ji aS'^j'T jdfc_^oC 3\<z3
rfs f. > <ii*fc. i ^ •// i<*^ », «* .''■?
> ; < * V' '4 vl' -v .1'
OjLJ jCa3«^ ajO j 3 ' j j |^=^Jb>ojuU -uil
Ji^jt Cj-^=> ail Jfi’^JJj^c^-i-
ts&s&KP "
. jf-' T'-i.-r.
ioorJt.>(10:14)
Then he said: “Son of
the mother of TJmar,
you have been
appointed as Khallfah,
so look at what you
will dol About not
fearing the blame of
blamers, that is
All&h’s will. About
becoming a martyr,
how can TJmar reach
that when the
Muslims are in
support of him?” 1 11
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41 wJ!. 2#y>
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3*
/-yti U ail its. ji Ji dp^-r4»“
415. And when Our clear Ayat are recited unto them, tlwse
who hope not for their meeting with Us, say: "Bring us a
Qur'an other than this, or change it." Say: "It is not for me to
change it on my own accord; I only follow that which is
revealed unto me. Verily, I four the torment of the Great Day
(the Day of Resurrection) if I were to disobey my Lord.”}
416. Say: "If Allah had so willed, I should not have recited it
to you nor would He have made it known to you. Verily, I
[i]
Af-Tabari 15:39.
Surah 10. Yunus (15 - 16) (Part-1 7 )
575
have stayed among you a lifetime before this. Have you then no
sense? 'ft
Obstinance of the Chiefs of the Quraysh
Allah tells us about the obstinance of the disbelievers of the
Quraysh, who were opposed to the message and denied Allah.
When the Messenger $g read to them from the Book of Allah
and His clear evidence they said to him: “Bring a Qur’an other
than this.” They wanted the Prophet jg to take back this Book
and bring them another book of a different style or change it to
a different form. So Allah said to His Prophet jg:
4 Say : “It is not for me to change it on my own accord ft
This means that it is not up to me to do such a thing. I am
but a servant who receives commands. I am a Messenger
conveying from Allah.
<jj c>l <-& Zfy. 6 oft
41 only follow that which is revealed unto me. Verily, I fear the
torment of the Great Day (the Day of Resurrection) if I were to
disobey my Lord ft
The Evidence of the Truthfulness of the Qur'an
Muhammad sg§ then argued with supporting evidence to the
truthfulness of what he had brought them:
4Say: “If Allah had so willed, I should not have recited it to
you nor would He have made it known to you ...'ft
This indicates that he brought this only with the permission
and will of Allah for him to do so. The proof of this was that
he had not fabricated it himself and that they were incapable
of refuting it, and that they should be fully aware of his
truthfulness and honesty since he grew up among them, until
Allah sent the Message to him. The Prophet was never
criticized for anything or held in contempt. So he said.
576
Tafsir lbn Kathir
iVerily, I have stayed among you a lifetime before this. Have
you then no sense?}
Which meant “don’t you have brains with which you may
distinguish the truth from falsehood?”
When Heraclius, the Roman king, asked Abu Sufyan and
those who were in his company about the Prophet jg, he said:
“Have you ever accused him of telling lies before his claim?”
Abu Sufyan replied: “No.” Abu Sufyan was then the head of the
disbelievers and the leader of the idolators, but he still admitted
the truth. This is a clear and irrefutable testimony since it
came from the enemy. Heraclius then said: “I wondered how a
person who does not tell a lie about others could ever tell a lie
about Allah.”* 1 '
Ja'far bin Abu Talib said to An-Najashi, the king of Ethiopia:
“Allah has sent to us a Messenger that we know his
truthfulness, ancestral lineage, and honesty. He stayed among
us before the prophethood for forty years.”* 2 *
417. So who does more wrong than he who forges a lie against
Allah or denies His Ayat? Surely, the criminals will never be
successful'.}
Allah says that no one is more wrong, unjust and arrogant
than he who invented a lie against Allah, forged claims about
Allah, or claimed that Allah has sent a message to him but his
claim was not true. No one is more of a criminal or has
committed greater wrong them such a person. Liars cannot be
confused with Prophets. Anyone who claims such a thing,
whether lying or telling the truth, will necessarily be supported
by Allah with proofs and signs of his falsehood or truthfulness.
The difference between Muhammad jg and Musaylamah the
liar, was clearer to those who met both of them than the
difference between forenoon and midnight when it is extremely
dark. Those who are clear-sighted can distinguish via signs and
proofs between the truthfulness of Muhammad sg and the
111 FathAl-B&ri 8:82.
121 Ahmad 1 :202.
Surah 10. Yunus (17) ( Part-11 )
577
falsehood of Musaylamah the liar, Sajah and Al-Aswad Al-‘Ansi.
Abdullah bin Salam said: “When Allah’s Messenger $&, arrived
at Al-Madinah, people were scared away and I was one of them.
But when I saw him, I realized that his face could never be the
face of a liar. The first thing I heard from him was his
statement:
jm *jL>j i jLsAj i jH\ i«ij u;»
<U>J1
«0 people, spread the greetings of peace, feed others, be dutiful
to your relatives and offer prayers in the night when others are
asleep so that you will enter Paradise in peace . »” [1 '
When Dimam bin Thalabah came to Allah’s Messenger jg and
asked him in the presence of his people - Banu Sa‘d bin Bakr:
“Who raised this heaven?” He replied, » Allah'*). He asked:
“And who erected these mountains?” He replied, «4 jI» «AJ/a/i».
He asked: “Who spread out this earth?” He replied,
uAllahn. Then he asked: “I ask you in the name of the One, Who
raised the heavens, erected the mountains, and spread out this
earth, has Allah sent you as a Messenger to all mankind?” He
said,
*iBy Allah, Yes’J Then Dimam asked him about Salah, Zakah,
Hajj and fasting. With every question he swore by Allah and
with every response the Prophet swore also. Dimam then
said: “You indeed are telling the truth. By the One Who sent
you with the truth I will not increase or decrease from what you
have told me.” This man was content with the few responses of
the Prophet jg. He was convinced of the Prophet’s truthfulness
by the signs that he saw and witnessed. 12 '
It was narrated that ‘Amr bin A1 -‘As went to Musaylamah.
‘Amr was not a Muslim at that time and he was a friend of
Musaylamah. Musaylamah said: “Woe unto you ‘Amr. What
was revealed unto your friend - meaning Allah’s Messenger jg-
during this period?” ‘Amr replied: “I heard his companions
111 Ahmad 5:451.
,2 ' See Zad Al-Ma‘ad 3:647, and its source is in Al-Bukhari no. 63,
and Muslim no . 12 , and others .
578 Tafsir Ibn Katlur
reading a short but great Surah.” He asked, “And what was
that?” He recited:
4By Al-'Asr (the time). Verily, man is in loss.} [103:1-2]
until the end of the Surah.
Musaylamah thought for a while and then said: “Something
similar to that was also revealed to me.” ‘Amr asked: “And
what is it?” He then recited: “O Wabr, O Wabii You are only
two ears and a breast. The rest of you is hollow.’ What do you
think, ‘Amr?” ‘Amr then said: “By Allah, you know that I know
that you are a liar .” 111
This was a statement made by an idolator in judgment of
Musaylamah. He knew Muhammad 3^5 and his truthfulness. He
also knew Musaylamah and his tendency toward falsehood and
lying. People who think and have insight know even better.
Allah said:
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4 And who does more aggression and wrong than he who
invents a lie against Allah or rejects His Ay at.} [6:21]
4So who does more wrong than he who Jorges a lie against
Allah or denies His Ayat? Surely, the criminals will never be
successful !} [10:17]
No one is more unjust than he who belies the truth which the
Messengers have brought supported with evidence and proof.
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Al-Biddyah wan-Nihayah 6 : 326 .
579
Surah 10. Yunus (18 - 19) ( Part-11 )
}18. And they worship besides Allah things that harm them
not, nor profit them, and they say: " These are our intercessors
with Allah." Say : “Do you inform Allah of that which He
knows not in the heavens and on the earth?" Glorified and
Exalted is He above all that which they associate as partners
(with Him)!}
419. Mankind were but one community, then they differed
(later); and had not it been for a Word that went forth before
from your Lord, it would have been settled between them
regarding what they differed .}
What do the Idolators believe about Their Gods?
Allah reproaches the idolators that worshipped others beside
Allah, thinking that those gods would intercede for them
before Allah. Allah states that these gods do not harm or
benefit. They don’t have any authority over anything, nor do
they own anything. These gods can never do what the
idolators had claimed about them. That is why Allah said:
4 £ 4 p v tL & &
4Say: 'Do you inform Allah of that which He knows not in the
heavens and on the earth?'}
Ibn Jarir said: “This means, ‘Are you telling Allah about what
may not happen in the heavens and earth?’ Allah then
announced that His Glorious Self is far above their Shirk and
Kufr by saying:
A
iGlorified and Exalted is He above all that which they associate
as partners (with Him )!}^
Shirk is New
Allah then tells us that Shirk was new among mankind. It
was not in existence in the beginning. He tells us that people
were believers in one religion and that religion was Islam. Ibn
‘Abbas said: “There were ten centuries between Adam and
m
At-Tabari 15:46.
580
Tafsir Ibn Katltir
Noh. They were all on Islam. Then differences among people
took place. They worshipped idols and rivals. So Allah sent
extensive evidence and irrefutable proof with His
Messengers.”' 1 ’
/*<»/ f + /.f/ * /• \
iSo that those who were to be destroyed (for rejecting the faith)
might be destroyed after a clear evidence, and those who were to
live might live after a clear evidence. }[8:42]
Allah’s statement:
4^5 « 'i&f
iAnd had not it been for a Word that went forth before from
your Lord...}
means that if Allah had not decreed He would not punish
anyone until the evidence is established against them. And
also that if He had not given creatures a respite until a
defined term had passed, He would have judged among them
in what they disputed. Then He would have caused the
believers to be happy and delighted and the disbelievers to be
miserable and wretched.
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420. And they say: " How is it that not a sign is sent down on
him from his Lord?" Say: " The Unseen belongs only to Allah,
so wait you, verily, I am with you among those who wait."}
The Idolators requested a Miracle
These stubborn, lying disbelievers said, “Why would not a
sign be revealed to Muhammad horn his Lord.” They meant a
sign such as given to Salih. Allah sent the she-camel to
Thamud. They wanted Allah to change the mount of As-Safa
into gold or remove the mountains of Makkah and replace
them with gardens and rivers. Allah is capable of doing all of
that, but He is All- Wise in His actions and statements. Allah
l 1 ’ Al-Biddyah wan-Nihayah 1 : 101 , and he said, “Al-Bukhari recorded
it."
581
Surah 10. Yunus (20) ( Part-11 )
said:
i*ii Iji CK iSfa *4'* ij* «*fl (J-V- £>(, 4A-f }
li-tlel) icLliij j; ,- ; V .
iBlessed be He Wlw, if He wills, will assign you better than
(all) that - Gardens under which rivers flow (Paradise) and will
assign you palaces (in Paradise) . Nay, they deny the Hour, and
far those who deny the Hour, We have prepared a flaming
Fire.}[ 25:10-11]
He also said:
^ ' If? L ‘ * u
iAtid nothing stops Us from sending the Ayat but that the
people of old denied them.} (17:59]
Allah’s way of dealing with His creatures is that He would
give to them if they asked things from Him. But if they then
didn’t believe He would expedite punishment for them. When
Allah’s Messenger 0 was given the choice of Allah giving the
people what they requested but if they didn’t believe they would
be punished, or that their request would not be answered
immediately, Allah’s Messenger 0 chose the latter.
Allah guided His Prophet jg to answer their question by
saying:
iSay : " The Unseen belongs only to Allah..."}
This Ayah means that the matter in its entirety is for Allah.
He is well aware of the outcome of all matters.
4"... so wait you, verily, I am with you among those who
wait."}
If you would not believe unless you witness that which you
asked for, then wait for Allah’s judgement for me, as well as
for yourselves. Nonetheless, they had witnessed some of the
signs and miracles of the Prophet 0, which were even greater
than what they had asked for. In their presence, the Prophet 0
pointed to the moon when it was full and it split into two parts.
583
Surah 10. Yunus (20 - 21) (Part-11)
iimm
TU
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obvious
magic!'}[6:7]
Such people don’t
deserve to have their
requests answered,
for there is no benefit
in answering them.
These people are
obstinate and
stubborn as a result
of their corruption
and immorality.
Therefore Allah told
His Messenger jgj to
say:
oj 41
4 So laaif you, verily, I
am with you among
tlwse who wait.}
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422. And when We let mankind taste mercy after some
adversity has afflicted them, behold! They take to plotting
against Our Aydt! Say: " Allah is more swift in planning!”
Certainly, Our messengers (angels) record all of that which you
plot.}
422 . He it is Who enables you to travel through land and sea,
584
Tafsir Ibn Kathir
till when you are in the ships, and they sail with them with a
favorable wind, and they are glad therein, then comes a stormy
wind and the waves come to them from all sides, and they think
that they are encircled therein. Then they invoke Allah, making
their faith pure for Him (alone), (saying) : "If You (Allah)
deliver us from this, we shall truly, be of the grateful.
i23. But when He delivers them, behold! They rebel (disobey
Allah) in the earth wrongfully. O mankind! Your rebellion is
only against yourselves, - a brief enjoyment of this worldly life,
then (in the end) unto Us is your return, and We shall inform
you of that which you used to do. $
Man changes when He receives Mercy after Times of
Distress
Allah tells us that when He makes men feel His mercy after
being afflicted with distress,
~j
iThey take to plotting against Our Aydt.$
The coming of mercy after distress is like the coming of ease
after hardship, fertility after aridity, and rain after drought.
Mujahid said that man’s attitude indicates a mockery and
belying of blessings.^ 1 ' The meaning here is similar to Allah’s
statement:
ji *}—»■! tilej J-*
iAnd when harm touches man, he invokes Us, lying on his
side, or sitting or standing. 10:12)
Al-Bukhari recorded that Allah’s Messenger led the Subh
(Dawn) prayer after it had rained during the night, then he jg
said:
JIS ISU b/jZ
“Do you know what your Lord has said last night? u
They replied, “Allah and His Messenger know better.”
He jg said:
m
Aj>Tabari 15:49.
Surah 10. Yunus (21 - 23) (Part-11)
585
jill • Jl* Ij*
U fotA I (Jl5 ^jA
liti Sj ^ *j» x y ji £p»' : Jli®
Lafj . . jTVSvJlj ^3 IS
«<__^_>sdu ^ ^ ^IS illii IJSj
«A//fl/i said; "This morning, some of My servants have become
believers and some disbelievers in Me. He who said: We have
had tltis rainfall due to the grace and mercy of Allah' is a
believer in Me and a disbeliever in the stars. And he who said
‘we have had this rainfall due to the rising of such and such
star' is a disbeliever in Me and a believer in the stars.® 111
The Ayah :
iSay : "Allah is more swift in planning!"}
means that Allah is more capable of gradually seizing them
with punishment, while granting them concession of a delay
until the criminals think that they would not be punished. But
in reality they are in periods of respite, then they will be taken
suddenly. The noble writers (meaning the angels who write the
deeds) will write everything that they do and keep count of
their deeds. Then they will present it before the All-Knowing of
the seen and unseen worlds. The Lord will then reward them
for the significant deeds and even the seemingly insignificant
that may be as tiny as a spot on a date pit.
Allah further states:
4/3'j
4He it is Who enables you to travel through land and sea...}
which means that He preserves you and maintains you with
His care and watching.
iTill when you are in the ships, and they sail with them with a
favorable wind, and they are glad therein...} meaning
smoothly and calmly;
m
Fath Al-Bari 2 : 607 .
586
Tafstr Ibn Kathir
4 then comes (these ships)}
4a stormy wind}
iand the waves come to them from all sides,}
i-^ti
iand they think that they are encircled therein} meaning that are
going to be destroyed.
4i$ 2 S
iThen they invoke Allah, making their faith pure for Him
(alone)}
meaning that in this situation they would not invoke an idol
or statue besides Allah. They would single Him out alone for
their supplications and prayers. This is similar to Allah’s
statement:
se ± JS j# i jit p: fy}
4And when harm touches you upon the sea, those that you call
upon vanish from you except Him (Allah alone). But when He
brings you safe to land, you turn away (from Him). And man
is ever ungrateful.} [17:67]
And in this Surah, He says:
4*ti& ly, laulii 'j 2i( I £& }
iThey invoke Allah, making their faith pure for Him (saying):
“If You (Allah) deliver us from this (situation) ."}
4 “We shall truly, be of the grateful.”}
This means that we will not ascribe others as partners with
You. We will later worship You alone as we are praying to You
here and now. Allah states;
4fi#
587
Surah 10. Yunus (21 - 23) (Part-11)
4But when He delivers them > from that distress,
4^' 4 Sjv. (U
4 behold ! They rebel (disobey Allah) in the earth wrongfully ...}
meaning: they returned as if they had never experienced any
difficulties and had never promised Him anything. So Allah
said:
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4 He passes on as if he had never invoked Us for a harm that
touched Wwi/^(10:12]
Allah then said:
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40 mankind! Your rebellion (disobedience to Allah) is only
against yourselves,}
it is you yourselves that will taste the evil consequence of this
transgression. You will not harm anyone else with it, as comes
in the Hadith,
4)1 U CjJI ^ 4) I Jmj «— ^*®
»77iere is mo sin that is more worthy that Allah hasten
punishment for in this world - on top of the punishment that
Allah has in store for it in the Hereafter - than oppression and
cutting the ties of the womb .» |11
Allah’s statement:
4Q% &}
4a brief enjoyment of this worldly life...} means that you only
have a short enjoyment in this low and abased worldly life.
4 then (in the end) unto Us is your return...} meaning your goal
and final destination.
ll * Abu D&wud 5 :208.
588
Tafsir Ibn Kalhir
iand We shall inform you } of all your deeds. Then we shall
recompense you for them. So let him who finds good (in his
record) praise Allah, and let him who finds other than that
blame no one but himself.
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424. Verily, the parable of the life of the world is as the water
which We send down from the sky; so by it arises the
intermingled produce of the earth of which men and cattle eat :
until when the earth is clad in its adornments and is beautified,
and its people think that they have all the powers of disposal
over it, Our command reaches it by night or by day and We
make it like a clean-mown harvest, as if it had not flourished
yesterday! Thus do We explain the Ay at in detail for the people
who reflect .}
425. Allah calls to the Abode of Peace (Paradise) and guides
whom He wills to the straight path.}
The Parable of this Life
Allah the Almighty has set an example of the similitude of
the life of this world, its glitter and the swiftness of its
passage, likening it to the plant and vegetation that Allah
brings out from the earth. This plant grows from the water
that comes down from the sky. These plants are food for
people, such as fruits and other different types and kinds of
foods. Some other kinds are food for cattle such as clover
plants (i.e. green fodder for the cattle) and herbage etc.
juntil when the earth is clad in its adornments ,}
4and is beautified 4 meaning, it became good by what grows on
its hills such as blooming flowers of different shapes and colors.
i'W
Surah 10. Yunus (24 - 25) ( Part-11 )
iand its people think... $ those who planted it and put it in the
ground,
&&&
ithat they have all the powers of disposal over ify
to cultivate it and harvest it. But while they were in that frame
of mind, a thunderbolt or a severe, cold storm came to it. It
dried its leaves and spoiled its fruits. Allah said:
4^ (ft jt yd 0
iOur command reaches it by night or by day and We make it
like a clean-mown harvest
it became dry after it was green and flourishing.
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4as if it had not flourished yesterday fy
as if nothing existed there before. Qatadah said: “As if it had
not flourished; as if it was never blessed.” Such are things
after they perish, they are as if they had never existed.
Similarly, the Hadith,
wfj J-* : iJ Jlij jfbl ^
^ 4 UjjJl ^ Lljp xit aj ii, j* ( Jp
w ojd jjJj ji : is jii;
«A person who led the most prosperous life in this world loill be
brought up and dipped once in the Fire. He will then be asked:
'Have you ever found any good or comfort?’ He will reply:
'No.' And a person who had experienced extreme adversity in
this world will be brought up and dipped once in the bliss (of
Paradise). Then he will be asked: 'Did you ever face any
hardship or misery ?' He will reply : 'No.'s* 11
Allah said about those who were destroyed:
4So they lay (dead), prostrate in their homes; as if they had
never lived there. ^[1 1:67-68]
*** Muslim 4:2162.
590
Tafsir Ibn Kathir
Allah then said:
91 J-il
<77iws do We explain the Ayat ...)
We do explain the proofs, and evidences, in detail
ifor the people who reflect.) so they may take a lesson from this
example in the swift vanishing of this world from its people
while they are deceived by it. They would trust this world and
its promises, and then it unexpectedly turns away from them.
This world, in its nature, runs away from those who seek it but
seeks those who run away from it. Allah mentioned the parable
of this world and the plants of the earth in several Ayat in His
Noble Book. He said in Surat Al-Kahf.
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iAnd put forward to them the example of the life of this world :
it is like the water (rain) which We send dawn from the sky,
and the vegetation of the earth mingles with it, and becomes
fresh and green. But (later) it becomes dry and broken pieces,
which the winds scatter. And Allah is able to do everything.)
(18:45)
He also gave similar examples in both Surat Az-Zumar
[39:21] and Surat Al-Hadid (57:20).
Invitation to the Everlasting Gifts that do not vanish
Allah said:
/> dl 'y-j? '■*]))
4And Allah calls to the Abode of Peace)
When Allah mentioned the swiftness of this world and its
termination. He invited people to Paradise and encouraged
them to seek it. He called it the Abode of Peace. It is the
Abode of Peace because it is free from defects and miseries. So
Allah said:
592
Surah 10. Yunus (24 - 25) (Part-11)
iAUah calls to the Home of Peace and guides whom He wills to
the straight path >
It was narrated that Jabir bin ‘Abdullah said: “Allah’s
Messenger sSgj came out one day and said to us:
Jyu ^ •P: Jij **■ dfe flUl ^ oJij
UJI ivlllli jip ijjplj niljjl liwl : Jlii
tisU * 151 s liJi ii^{ jij ii&
p44j 1 4^ y ^44* tjl y^ '^4
JjjU-f ij^; iUi l; cJi; i*UJi 4dtj jilJi} tdJUJi Ji>u
,l <4 <UJ' J** 1 &J 1 jis fV^j' yj
«/ fame seen in my sleep that it was as if fibril was at my head
and Mikd’il at my leg. They were saying to each other: ‘Give
an example for him.' He said: 'Listen, your ear may listen.
And fathom, your heart may fathom. The parable of you and
your Ummah is that of a king who has built a house on his
land. He arranged a banquet in it. Then he sent a messenger to
invite the people to his food. Some accepted the invitation and
others did not. Allah is the King and the land is Islam, the
house is Paradise and you Muhammad are the Messenger.
Whosoever responds to your call enters Islam. And whosoever
enters Islam enters Paradise. And whosoever enters Paradise
eats from if." 111
Ibn Jarir recorded this Hadith.
It was also reported that Abu Ad-Darda’ said that Allah’s
Messenger jg said:
p jW <u l ^1>- jUdlL <j Lsdu* Vj d o J il]g
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*Two angels descend every day in which the sun rises and say
that which all Allah's creatures would hear except Jinn and
humans: ‘O people! Come to your Lord! Anything little and
sufficient is better Hum a lot but distractive And He sent
this down in the Qur’an when He said:
lM At-Jabari 15:61.
ijni £ Ji \£l %}
i" Allah calls to the
Abode of Peace”.}
Ibn Abi Hatim and
Ibn Jarir recorded
this.' 1 '
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426. For those who have
done good is tlte best,
and even more. Neither
darkness nor dust nor
any humiliating disgrace
shall cover their faces.
They are the dwellers of
Paradise, they will abide
therein forever .}
The Reward of the
Good-Doers
Allah states that
by having faith and
performing righteous deeds - will be rewarded with a good
reward in the Hereafter. Allah said:
vi ^' r ‘£4- fri
ils there any reward for good other than good?}( 55:60) Then Allah
said:
iand even more.}
the reward on the good deeds multiplied ten times to seven
hundred times and even more on top of that. This reward
*** At-Tabari 15 :60, and Ahmad 5 : 197.
those who do good in this world -
Surah 10. Yunus (26) ( Part-11 )
593
includes what Allah will give them in Paradise, such as the
palaces, Al-Hur (virgins of Paradise), and His pleasure upon
them. He will give them what He has hidden for them of the
delight of the eye. He will grant them on top of all of that and
even better, the honor of looking at His Noble Face. This is the
increase that is greater than anything that had been given.
They will not deserve that because of their deeds, but rather,
they will receive it by the grace of Allah and His mercy.
The explanation that this refers to looking at Allah’s Noble
Face was narrated from Abu Bakr, Hudhayfah bin Al-Yaman,
‘Abdullah bin ‘Abbas, Said bin Al-Musayyib, ‘Abdur- Rahman
bin Abu Layla, ‘Abdur-Rahman bin Sabit, Mujahid, ‘Ikrimah,
‘Amir bin Sa'ad, ‘Ata’, Ad-Dahhak, Al-Hasan, Qatadah, As-
Suddi, Muhammad bin Ishaq, and others from the earlier and
later scholars. 11 * There are many Hadiths that contain the
same interpretation. Among these Hadiths is what Imam
Ahmad recorded from Suhayb that Allah’s Messenger
recited this Ayah,
4 For those who have done good is the best and even more.}
And then he said:
x* fa l Jit U )&l jit) SiJl Jit jii lip
j)Jl ?£jjl)i Jii jUi ?)* U) jt 1 3c. y <3)1
i — Jli — ? jllll ^jA 11a
‘J\ ij )d! j&\ vli-t <3)1 jUUait U <3>l)i <<J! 'o/ji ‘4
“When the people of Paradise enter Paradise, a caller will say:
‘O people of Paradise, Allah has promised you something that
He wishes to fulfill/ They will reply: "What is it? Has He not
made our Scale heavy? Has He not made our faces white and
delivered us from Fire?’ Allah will then remove the veil and
they will see Him . By Allah, they have not been given anything
dearer to than and more delightful titan looking at Him . »
HI
At-Tabari 15:63-68.
595
Surah 10. Yunus (27) ( Part-11 )
similar evil, without any increase
iand will cover them} meaning that their faces will be covered
and overtaken by humiliation because of their sins and their
fear from these sins. Similarly Allah said:
iAnd you will see them brought forward to it, (Hell) made
humble by disgrace. ^[42:45] He also said:
/Ji fc-Z ili at
up*
'M
4 Consider not that Allah is unaware of that which the
wrongdoers do, but He gives them respite up to a Day when
the eyes will stare in horror. (They will be) hastening forward
with necks outstretched, their heads raised up (towards the
sky).}[ 14:42 - 43]
Allah then said:
4^d « $
4No defender will they have from Allah.}
meaning, there will be no protectors to prevent them from
punishment as Allah said:
Jl ^ xi> V d iek
40n that Day man will say: "Where (is the refuge) to flee?"
No! There is no refuge! Unto your Lord (alone) will be the place
of rest that Day.}[ 75:10-12]
Allah’s statement:
iTheir faces will be covered as it were.. .}
means that their faces will be dark in the Hereafter. This is
similar to His statement:
* > >- V ^ /V
b*jj» j *>
•>> x : -it rf c S>>-* <"(•' »**
fj JJ *' W» •yrJ J>~>J tyri fJ ir
596
Tafsir Ibrt Kathir
iOn the Day (the Day of Resurrection) when some faces will
become white and some faces will become black; as for those
whose faces will become black (to them will be said) : " Did you
reject faith after accepting it? Then taste the torment (in Hell)
for rejecting faith." And for those whose faces will become
white, they will be in Allah's mercy (Paradise), therein they
shall dwell forever >[3:106-107]
He also said:
(if • »>>-
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•j*- 4 -fry. wr
iSome faces that Day will be bright, laughing, rejoicing at
good news (of Paradise) . And other faces that Day will be dust-
stained. $[80:38-40]
ok $ Y £*
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42S. And the Day whereon We shall gather them all together,
then We shall say to those who did set partners in worship with
Us: " Stop at your place! You and your partners." Then We
shall separate them, and their partners shall say: "It was not us
that you used to worship. "}
429. "So sufficient is Allah as a witness between us and you
that we indeed knew nothing of your worship of us. "}
430. There! Every person will know (exactly) what he had
earned before and they will be brought back to Allah, their
rightful Mawla (Lord), and their invented false deities will
vanish from them.}
The gods of the Idolaters will claim Innocence from
them on the Day of Resurrection
Allah said:
iAnd the Day whereon We shall gather them }
Allah will gather together all the creatures of earth, human
597
Surah 10. Yunus (28 - 30) ( Part-U )
and Jinn, righteous and rebellious. He said in another Ayah:
^
We shall gather them all together so as to leave tiot one of
them behind .>(18:47)
X jSSfc i£i< ii. # *>
4^ien We s/w// say fo those who did associate partners: ", Stop
at your place! You and your partners.”)
He then will command the idolators to stay where they are
and not to move from their destined places so they would be
separated from the place of the believers. Similarly, Allah said:
4
4(1 1 will be said): "And O you the criminals! Get you apart
this Day (from the believers) .){ 36:59)
Allah also said:
4 fry. fjk '(yfi)
4And on the Day when the Hour will be established - that Day
shall (all men) be separated (the believers will be separated from
the disbelievers) .)[30: 14]
In the same Surah, [Ar-Rtim], Allah said:
/' -J- . V
fry?
40n that Day men shall be divided.) [30:43] means, they shall
be divided in two.
This is what will take place when Allah Almighty will come
for Final Judgement. The believers intercede to Allah so the
Final Judgement may come and they get rid of that state. The
Prophet sg said, s , , , .
^'jS fjS (jJ J
“Oh the Day of Resurrection, we will be in a visible place
above the [other] people.^ 11
Allah tells us here what He is going to command the
idolators and their idols to do on the Day of Resurrection
(J|
Ahmad 3 :346.
599
Surah 10. Yunus (30 - 31) ( Part-11 )
both good and evil. Similarly, Allah said:
il&Z* 3 0
4The Day when all the secrets will be examined. )[ 86:9],
fj* ^
iOn that Day man will be informed of what he sent forward (of
deeds), and what he left behind .^[75:13], and
4;;J^ & $ \jJl» ii; £ % & >
4... and on the Day of Resurrection, We shall bring out for him
a book which he will find wide open. (It will be said to him):
"Read your book. You yourself are sufficient as a reckoner
against you this Day") (17:13-14]
Then Allah said,
iand they will be brought back to Allah, their rightful Mawla.)
AH affairs and matters will be brought back to Allah, the
Judge, the All-Just. He will judge everyone, and then admit
the people of Paradise in Paradise and the people of Hell to
Hell.
4and will vanish from them) meaning what the idolaters
worshipped,
iwhat they invented) what they worshipped besides Allah that
they invented.
431. Say: "Who provides for you from the sky and the earth?
Or who owns hearing and sight? And who brings out the living
from the dead and brings out the dead from the living? And
600
Tafsir Ibn Kathir
who disposes of the affairs ?" They will say: "Allah." Say:
" Will you not then be afraid (of Allah's punishment)?"}
432. Such is Allah, your Lord in truth. So after the truth,
what else can there be, save error? How then are you turned
away?}
433 . Thus is the Word of your Lord justified against those who
rebel (disobey Allah), that they will not believe.}
The Idolators recognize Allah’s Tawhid in Lordship and
the Evidence is established against Them through this
Recognition.
Allah argues that the idolators’ recognition of Allah’s
Oneness in Lordship is an evidence against them, for which
they should admit and recognize the Oneness in divinity and
worship. So Allah said:
4^>J% 0 *
4Say: " Who provides for you from the sky and the earth?"}
meaning, who is He Who sends down water from the sky and
splits the earth with His power and will and allows things to
grow from it,
£* *^&}
4Is there a god, besides Allah?} [27:62]
[Who provides;]
ijpja Cy
4Grains. And grapes and clover plants. And olives and date
palms. And gardens dense with many trees. And fruits and
herbage >”[80:27-31]
4 fay o ]
tiJji jil;
4"Who is he that can provide for you if He should withhold His
provision?} [67:21]
Allah’s statement,
Surah 10. Yunus (31 - 33) (Part-11)
601
HCvjlj
iOr who owns hearing and sight?}
means that Allah is the One who granted you the power of
sight and hearing. If He willed otherwise, He would remove
these gifts and deprive you of them. Similarly, Allah said:
iSay it is He Who has created you, and endowed you with
hearing and seeing .} [67:23]
Allah also said:
if A pz a 53 ii
iSay: "Tell me, if Allah took away your hearing and your
sight ,}[6:46]
Then Allah said:
* S* &
iAnd who brings out the living from the dead and brings out
the dead from the living ?}
by His great power and grace.
s? wi
iAnd who disposes of the affairs?}
In Whose Hand is the dominion of eveiything? Who protects
all, while against Whom there is no protector? Who is the One
who judges with none reversing His judgement? Who is the
One that is not questioned about what He does while they will
be questioned?
4 j* /Wf
iWhosoever is in the heavens and on earth begs of Him . Every
day He is (engaged) in some affair!}\ 55:29)
The upper and lower kingdoms and what is in them both,
including the angels, humans, and Jinn are in desperate need
of Him. They are His servants and are under His control.
jJjillj}
iThey will say: "Allah”} they say this knowingly and they
602
Tafsir Ibn Kathfr
admit it.
jfc}
iSay: 'Will you not then be afraid (of Allah's punishment)?"}
meaning, don’t you fear Him when you worship others because
of your ignorance and false opinions? Allah then said:
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iSuch is Allah , your Lord in truth.}
This Lord that you admitted is the One Who does all this, is
your Lord and the True Deity that deserves to be worshipped
alone.
&U \ $X 'jZ tC}
^So after the truth, what else can there be, save error?}
any one worshipped other than Him is false, for there is no
God but Allah, He Has no partners.
«£* 'M
4How then are you turned away?}
How then can you turn away from His worship to worship
others while you know that He is the Lord that has created
eveiything, the One who controls and governs everything?
Allah then said:
^}
4Thus is the Word of your Lord justified against those who rebel,}
These idolators disbelieved and continued to practice their
Shirk, and worship others beside Allah. But they knew that He
is the Creator, the Sustainer and the only One of authority
and control in this universe, the One Who sent His
Messengers to single Him out for all worship. As they
disbelieved and were persistent in their Shirk, Allah’s Word
proved true and was justified that they would be miserable
inhabitants of the Fire. Allah said:
^
4They will say: "Yes,” but the Word of torment has been
justified against the disbelievers!} [39:71]
603
Surah 10. Yunus (34 - 36) (Part-11)
dSHifi Y ' r
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<34. Say: "Is there of
your partners one that
originates the creation
and then repeats it?"
Say: "Allah originates
the creation and then He
repeats it. Then how are
you deluded away (from
the truth)?"}
435. Say: "Is there of your partners one that guides to the
truth?" Say: "It is Allah Who guides to the truth. Is then He
Who guides to the truth more worthy to be followed, or he who
finds not guidance (himself) unless he is guided? Then, what is
the matter with you? How judge you?"}
436. And most of them follow nothing but conjecture.
Certainly, conjecture can be of no avail against the truth.
Surely, Allah is All-Aware of what they do.}
This invalidates and falsifies their claims for committing
Shirk with Allah and worshipping different idols and rivals.
iks?
iSay: "Is there of your partners one that originates the creation
604
Tafsir Ibn Kathtr
and then repeats it?"}
meaning, who is the one who started the creation of these
heavens and earth and created sill the creatures in them? Who
can place the planets and the stars in their positions? Who
can then repeat the process of the creation?
iSay: "Allah"} It is He Who does this. He does it by Himself,
alone without partners.
i"Then how are you deluded away (from the truth)?"}
How is it that you are so misled from the right path to
falsehood?
44*4 Jl Or. & ot j>
iSay: "Is there of your partners one that guides to the truth?"
Say: " It is Allah who guides to the truth..”.}
You know that your deities are incapable of guiding those who
are astray. It is Allah alone Who guides the misled and
confused ones and turns the hearts from the wrong path to
the right path. It is Allah, none has the right to be worshipped
but He.
^ ^ ifi (ft ^ < 5 *^ 4 **^ 41
ils then He Who guides to the truth more worthy to be
followed, or he who finds not guidance (hitnself) unless he is
guided?}
Will the servant then follow the one who guides to the truth so
that he may see after he was blind, or follow one who doesn’t
guide to anything except towards blindness and muteness?
Allah said that Ibrahim said:
£ Sfj Vj £* C *1s>
40 my father! Why do you worship that which hears not, sees
not and cannot avail you in anything?} (19:42]
And said to his people
605
Surah 10. Yunus (36 - 37 ( Part-11 )
iWorship you that which you (yourselves) carve? While Allah
has created you and what you make!} [37: 95-96]
Also, there are many Ayat in this regard. Allah then said:
iThen, what is the matter with you? How judge you?}
What is the matter with you? What has happened to your
mind? How did you make Allah’s creatures equal to Him?
What kind of judgement did you make to turn away from
Allah and worship this or that? Why did you not worship the
Lord - Glorified be He, the True King, the Judge and the One
Who guides to the truth? Why didn’t you call upon Him alone
and turn towards Him? Allah then explained that they did not
follow their own religion out of evidence and proof. The fact is
that they were following mere conjecture and imagination. But
conjecture is in no way a substitute for the truth. At the end
of this Ayah. He said.
4 Allah is All-Aware of what they do.}
This is both a threat and a promise of severe punishment.
Allah said that He would reward them for their actions with a
complete reward.
437. And this Qur'an is not such as could ever be produced by
other than Allah but it is a confirmation of (the revelation)
which was before it, and a full explanation of the Book -
wherein there is no doubt - from the Lord of all that exists.}
438. Or do they say: "He has forged it?" Say: " Bring then a
Surah like unto it, and call upon whomsoever you can besides
Allah, if you are truthful!"}
439. Nay, they have belied the knowledge whereof they could
606
Tafsfr Ibn Kathir
not comprehend and what has not yet been fulfilled. Thus those
before them did belie. Then see what was the end of the
wrongdoers !)
440. And of them there are some who believe therein; and of
than there are some who believe not therein, and your Lord is
All- Aware of the mischief-makers.)
The Qur’an is the True, Inimitable Word of Allah and It
is a Miracle
The Qur’an has a miraculous nature that cannot be
imitated. No one can produce anything similar to the Qur’an,
nor ten Surahs or even one Surah like it. The eloquence,
clarity, precision and grace of the Qur’an cannot be but from
Allah. The great and abundant principles and meanings within
the Qur’an - which are of great benefit in this world and for
the Hereafter - cannot be but from Allah. There is nothing like
His High Self and Attributes or like His sayings and actions.
Therefore His Words are not like the words of His creatures.
This is why Allah said:
<jj i&AH o' O'O*" ^ ob l*jf
iAnd this Qur'an is not such as could ever be produced by
other than Allah)
meaning, a book like this cannot be but from Allah. This is
not similar to the speech uttered by humans.
5 jofZ gfif)
ibut it is a confirmation of (the revelation) which was before it,)
Such as previous revelations and Books. The Qur’an confirms
these books and is a witness to them. It shows the changes,
perversions and corruption that have taken place within these
Books. Then Allah said,
iand a full explanation of the Book - wherein there is no doubt
- from the Lord of all that exists.)
That is, fully and truly explaining and detailing the rules and
the lawful and the unlawful. With this complete and more
than sufficient explanation, the Qur'an leaves no doubt that it
Surah 10. Yunus (37-40) (Part-11)
607
is from Allah, the Lord of all that exists. Allah says,
ft o) U & V JXLX # \f% j iXA j$b 3 i,ji\ ■>& $}
iOr do they say: "He has forged it?” Say: " Bring then a
Surah like unto it, and call upon whomsoever you can besides
Allah, if you are truthful!"}
If you argue, claim and doubt whether this is from Allah
then you uttered a lie and blasphemy, and you say it is from
Muhammad - Muhammad 3 ^ 5 , however is a man like you, and
since he came as you claim with this Qur’an - then you
produce a Surah like one of its Surahs. Produce something of
the same nature and seek help and support with all the power
you have from humans and Jinns.
This is the third stage, Allah challenged them and called
them to produce a counterpart of the Qur’an if they were
truthful in their claim that it was simply from Muhammad jg.
Allah even suggested that they seek help from anyone they
chose. But He told them that they would not be able to do it.
They would have no way of doing so. Allah said:
jij ,
0% v #81 ui jl* i)t ol £ SJii ^ f}
|*T-***
iSay : "If the mankind and the Jinn were together to produce
the like of this Qur’an, they could not produce the like thereof,
even if they helped one another."} [17:88]
Then He reduced the number for them to ten Surahs similar
to it, in the beginning of Surah Hud, Allah said:
*»< ojj ot cr 4 « yU Ji fly
^ o'
iOr they say, "He forged it." Say: "Bring you then ten forged
Surah like unto it, and call whomsoever you can, other tlmn
Allah, if you speak the truth!”}[ll:13]
In this Surah He went even further to challenge them to
produce only one Surah like unto the Qur’an. So He said:
ft oj u 4 jxx # \pj saX f}
608
Tafsir Ibn Katlur
iOr do they say: "He has forged it?" Say: "Bring that a
Surah like unto it, and call upon whomsoever you can besides
Allah, if you are truthful!"} (10:38)
He also challenged them in Surat Al-Baqarah, a Madinite
Surah, to produce one Surah similar to it. He stated in that
Surah that they would never be capable of doing so, saying:
ij&i ijiuIS Jj ij&3
iBut if you do it not, and you can never do it, then fear the
Fire (Hell). >[2:24]
It should be noted here that eloquence was a part of the
nature and character of the Arabs. Arabic poetry including Al-
Mu'allaqat - the oldest complete collection of the most
eloquent ancient Arabic poems - was considered to be the best
in the literary arts. However Allah sent down to them
something whose style none were familiar with, and no one is
equal in stature to imitate. So those who believed among
them, believed because of what they knew and felt in the
Book, including its beauty, elegance, benefit, and fluency. They
became the most knowledgeable of the Qur’an and its best in
adhering to it.
The same thing happened to the magicians during Fir ‘awn’s
time. They were knowledgeable of the arts of sorceiy, however,
when Musa performed his miracles, they knew that it must
have come through someone that was supported and guided
by Allah. They knew that no human could perform such acts
without the permission of Allah. Similarly, isa was sent at the
time of scholarly medicine and during the advancement in the
treatment of patients. He healed the blind, lepers and raised
the dead to life by Allah’s leave. What Isa was able to do was
such that no form of treatment or medicine could reproduce.
As a result, those who believed in him knew that he was
Allah’s servant and His Messenger. Similarly, in the Sahih,
Allah’s Messenger jfe said,
ij* jS ^ Ir? \ !>? Is? Iri
•liu o jl J-jli 5ii oU-jl G-j !Lj\ ^jJi h\s
iThere was never a Prophet but he was given signs by which
the people would recognize him, and that which I was given is
609
Surali 10. Yunus (37 - 40) ( Part-11 )
revelation that Allah revealed, so l hope that I will have the
most followers among them .n' 1 *
Allah then said:
Uj ijU ) 4 j?»
ihlay, they have belied the knowledge whereof they could not
comprehend and what has not yet been fulfilled .}
They did not believe in the Qur’an and they have not yet
grasped it or comprehended it.
4 pih.
iAtid what has not yet been fulfilled.}
They have not attained the guidance and the true religion. So
they belied it out of ignorance and foolishness.
iThose before them did belie.} meaning, the past nations,
!l
iTheti see what was the end of the wrongdoers!}
Look at how we Destroyed them because they denied Our
Messengers in their wickedness, pride, stubbornness and
ignorance. So beware you who deny the message that the
same end will befall you. Allah’s statement,
4 -* ji.y> j*
iAnd of them there are some who believe therein ;}
means that among those you were sent to, O Muhammad, are
people who will believe in this Qur’an, follow you and benefit
from what has been sent to you.
44 V ^ &>}
iand of them there are some who believe not therein,}
but dies as a disbeliever and will be resurrected as such.
til tjj}
4 And your Lord is All-Aware of the mischief makers.}
111 Fath Al-Bari 8:619.
610
Tafsir Ibn Kathir
He best knows those
who deserve guidance,
so He guides them,
and those who
deserve to go astray,
He allows to go
astray. Allah is,
however, the Just
who is never unjust.
He gives everyone
what they deserve. All
Glory is His, the
Exalted. There is no
God but He.
pj 4 & 4S3T &
& % SpJ “fiZ
fa u* ^ %
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W
oJit Jib o' fa>
(tyij V ii' ol
<41. And i/ they belie you, say: "For me are my deeds and for
you are your deeds! You are innocent of what I do, and I am
innocent of what you do!"}
442. And among them are some who listen to you, but can you
make the deaf to hear - even though they apprehend not?}
443. And among them are some who look at you, but can you
guide the blind - even though they see not?}
444. Truly, Allah wrongs not mankind in aught; but mankind
wrong themselves.}
imaz TU ^
^*44-5
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uMiP 0
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Surah 10. Yunus (41 - 44) (Part-11)
611
The Command to be Free and Clear from the Idolaters
Allah said to His Prophet jg: If these idolators belie you, then
be clear from them and their deeds.’
iSay: " For me are my deeds and far you are your deeds!”}
Similarly, Allah said:
iSay: "O you disbelievers! I worship not that which you
worship ."^[109:1-2]
to the end of the Surah. Ibrahim Al-Khalll (the Friend) and his
followers said to the idolators among their people:
y_H Ji 6/ilL "SL. }
iVerily, we are free from you and whatever you worship
besides Allah} [60:4]
Allah then said:
4And among them are some who listen to you,}
They listen to your beautiful talk and to the Glorious Qur’an.
They listen to your truthful, eloquent and authentic Hadiths
that are useful to the hearts, the bodies and their faith. This
is indeed a great benefit and is sufficient. But guiding the
people to the truth is not up to you or to them. You cannot
make the deaf hear. Therefore you cannot guide these people
except if Allah wishes.
v
iAnd among them are some who look at you,}
They look at you and at what Allah has given you in terms
of dignity, noble personality and great conduct. There is in all
of this clear evidence of your prophethood to those who have
reason and insight. Other people also look but they do not
receive guidance like them. Believers look at you with respect
and dignity while disbelievers regard you with contempt.
4h>-* yi lijl ify}
612
Tafsir Ibn Kathir
4 And when they see you, they treat you only in
mockery.) [2 5:41]
Then Allah announces that He is never unjust with anyone.
He guides whomever He wills and opens the eyes of the blind,
makes the deaf hear and removes neglect from the hearts. At
the same time He lets others go astray, moving away from
faith. He does all of that yet He is always Just, for He is the
Ruler and has full authority over His kingdom. He does
whatever He wills without any restrictions. No one can
question Him as to what He does while he will question
everyone else. He is Omniscient, All-Wise, and All-Just. So
Allah said:
s® Wo & v it h)
iTruly, Allah wrongs not mankind in aught; but mankind
wrong themselves .)
In the Hadith narrated by Abu Dharr, he states that the
Prophet related that His Lord, Exalted and High is He, said:
^ ^ ^ Ji pwi Jl l&b V
«0 My servant! I have prohibited oppression for Myself and
made it prohibited for you, so do not oppress one another ...»
Until He said at the end of the Hadith:
\'js- XZ-j clftljJ (J ^
t'cjc Vl Jib
«0 My servants! It is but your deeds that I reckon for you and
then recompense you for. So let him who finds good (in the
Hereafter) praise Allah. And let him who finds other than that
blame no one but himself .» ,1! The complete version was
recorded by Muslim.
^ & tjar yt ^ sc, \js ■} $ £&
445. And on the Day when He shall gather them together, (it
will be) its if they had not stayed (in the life of this world and
I 1 * Muslim 4 :1994.
Surah 10. Yunus (45) (Part-11)
613
graves) but an hour of a day. They will recognize each other.
Ruined indeed will be those who denied the meeting with Allah
and were not guided .>
The Feeling of Brevity toward the Worldly Life at the
Gathering on the Day of Resurrection
To remind people of the establishment of the Hour and their
resurrection from their graves to the gathering for the Day of
Judgment, Allah says:
4And on the Day when He shall gather (resurrect) them.}
Similarly Allah said:
40n the Day when they will see that (torment) with which they
are promised (threatened, it will be) as if they had not stayed
more tlwn an hour in a sitigle day. >[46:35]
Allah also said:
iThe Day they see it, (it will be) as if they had not tarried (in
this world) except an afternoon or a morning.} [79:46]
(*4-^ ihj*i j] Ojljii tL j&1
4The Day when the Trumpet will be blown (the second
blowing) : that Day, We shall gather the criminals, blue eyed.
They will speak in a very low voice to each other (saying) :
" You stayed not longer than ten (days)." We know very well
what they will say, when the best among them in knowledge
and wisdom will say: "You stayed no longer than a day!"}
[20:102-104] and.
ti\
ft** ffJT
iAnd on the Day that the Hour will be established, the
criminals will swear that they stayed not but an hour. >[30:55]
These all are evidence of the brevity of the worldly life
614
Tafsir Ibn Kathir
compared to the Hereafter. Allah said:
f ly> btJ yii J- 1 -* - ufj^ <j pi”
^ j *i V 1 0>
¥
4He (Allah) will say: "What number of years did you stay on
earth?” They will say: "We stayed a day or part of a day. Ask
of those who keep account." He (Allah) will say: "You stayed
not but a little, if you had only known!"} [23:112-124]
Alldh then said:
4pr5
iThey will recognize each other}
The children will know their parents and relatives will
recognize one another. They will know them just like they
used to know them during the life in this world. However, on
that Day everyone will be busy with himself. Allah then said:
iThen, when the Trumpet is blown , there will be no kinship
among f/iem.$>[23:101]
Allah also said:
Xf *5®4
4 And no friend will ask a friend (about his condition) .}[ 70:10]
Allah then said:
'-•j $ &k ■&}
iRuined indeed will be those who denied the meeting with
Allah and were not guided.}
This is similar to the Ayah:
4 Woe that Day to the deniers.}[ 77:15]
Woe to them because they will lose themselves and their
families on the Day of Resurrection. That is indeed the great
loss. There is no loss greater than the loss of one who will be
taken away from his dear ones on the Day of Grief and Regret.
* &■ -v r
Surah 10. Yunus (46 - 47) ( Part-11 )
615
^46. Whether We show you some of what We promise them
(the torment), or We cause you to die - still unto Us is their
return, and moreover Allah is Witness over what they used to
do .}
447. And for every Ummah there is a Messenger; when their
Messenger comes, the matter will be judged between them with
justice, and they will not be wronged.}
The Criminals will certainly be avenged - whether in
This World or in the Hereafter
Allah said to His Messenger 0/.
^)j}
4 Whether We show you some of what We promise them (the
torment),}
We shall avenge them in your lifetime so your eye will be
delighted.
40r We cause you to die - still unto Us is their return,}
Allah will then be the Witness watching over their actions for
you. Allah then said,
4 And for every Ummah there is a Messenger; when their
Messenger comes,}
Mujahid said: “This will be on the Day of Resurrection.' 1 *
ithe matter will be judged between them with justice,} is similar to
the Ayah:
iAnd the earth ivill shine with the light of its Lord (Allah),}
[39:69]
(il
Al-Tabari 15:99.
616
Tafsir Ibn Kathir
So every nation will be presented before Allah in the presence
of its Messenger and the Book of its deeds. All good and evil
deeds will be witnessed upon them. Their guardian angels will
be witnesses too. The nations will be brought forth, one by
one.
Our noble Ummah, while it is the last of the nations, is the
first one on the Day of Resurrection to be questioned and
judged. This was stated by Allah’s Messenger ^ in a Hadxth
recorded by both Al-Bukhari and Muslim. Allah’s Messenger afe
said:
«We are the last, the first on the Day of Resurrection . We will
be judged before the rest of the creatures .» [I1
His Ummah attains the honor of precedence only by the honor
of its Messenger jg, may Allah’s peace and blesings be upon
him forever, until the Day of Judgement.
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448. And they say: "When will be this promise (the torment or
the Day of Resurrection) , if you speak the truth?"}
449. Say: "l have no power over any harm or profit for myself
except wltat Allah may will. For every Ummah, there is a term
appointed; when their term comes, neither can they delay it nor
can they advance it an hour (or a moment).”}
450. Say: " Tell me, if His torment should come to you by
night or by day, which portion thereof would the criminals
hasten on?”}
451. Is it then that when it has actually befallen, you will
believe in it? What! Now (you believe)? And you used
(aforetime) to hasten it on!"}
Fath Al-Bari 6 :595 , and Muslim 2 :585 .
617
Surah 10. Yunus (48 - 52) ( Part-11 )
452. Then it will be said to them who wronged themselves:
"Taste you the everlasting torment! Are you recompensed
(aught) save what you used to earn?"}
The Deniers of the Day of Resurrection wish to hasten
its Coming and their Response
Allah told us about the idolaters who reject faith through
their demand that the punishment be hastened, inquiring
about the time of punishment. The response to such question
is not inherently beneficial, yet they inquired anyway. Allah
said:
iTlwse who believe not therein seek to hasten it, while those
who believe are fearful of it, and know that it is the very
truth.} [42:18]
They know that it is the truth for it is definitely going to
happen. It is going to take place even if they have no idea
when it will occur. This is why Allah instructed His Messenger
jg to answer them saying:
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$Say : "I have no power over any harm or profit to myself."}
[10:49, 7:188]
I will not say except what He has taught me. I also have no
authority over anything that Allah has not shown to me. I am
Allah’s servant and His Messenger to you. I was told that the
Hour is going to come, but He has not told me when it will
occur. But,
^ &}
iFor every Utnmah, there is a term appointed;}
meaning that for every generation or community there is a set
term appointed for them. When the end of that term
approaches,
4 ; neither can they delay it nor can they advance it an hour (or a
moment).}
619
Surah 10. Yunus (53 - 54) ( Part-11 )
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477ie Day w/ien they
will be pushed down by
force to the fire of Hell,
with a horrible, forceful
pushing. This is the Fire
that you used to belie. Is
this magic or do you not
see? Taste you therein
its heat and whether you
are patient of it or im-
patient of it, it is all the
same. You are only
being requited for what
you used to do.}
[52:13-16)
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453. And they ask you to inform them (saying): "Is it true?"
Say : "Yes! By my Lord! It is the very truth! And you cannot
escape it!"}
454. And if every person who had wronged, possessed all that
is on the earth and sought to ransom himself therewith (it will
not be accepted), and they would feel in their hearts regret
when they see the torment, and they will be judged with
justice, and no wrong will be done unto them.}
The Resurrection is Real
Allah said that they ask you to inform them (saying):
622
Surah 10. Yunus (55 - 58) ( Part-11 )
belongs to Allah. No doubt, surely, Allah's promise is true.
But most of them know not.}
456. It is He Who gives life, and causes death, and to Him you
(all) shall return.}
Allah is the Owner of the heavens and earth. His promise is
true and is indeed going to be fulfilled. He is the One Who
gives life and causes death. To Him is the return of everyone,
and He is the One who has the power over that, and the One
Who knows everything about every creature; its deterioration,
and where every speck of it has gone, be it land, oceans or
otherwise.
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457. O mankind! There has come to you good advice from your
Lord, and a cure for that which is in your breasts, - a guidance
and a mercy for the believers.}
458. Say: " In the bounty of Allah, and in His mercy; therein
let them rejoice." That is better than what (the wealth) they
amass.}
The Qur'an is an Admonition, Cure, Mercy and Guidance
Allah confers a great favor on His creatures in what He has
sent down of the Gracious Qur’an to His Noble Messenger
He said:
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40 mankind ! There has come to you good advice from your
Lord.}
A warning and a shield from shameful deeds.
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4and a cure for that which is in your breasts,}
A cure from suspicion and doubts. The Qur’an removes all the
filth and Shirk from the hearts.
4a guidance and a mercy} The guidance and the mercy from
623
Surah 10. Yunus (59 - 60) ( Part-11 )
bin Zayd bin Aslam and others said: “This Ayah was revealed
to criticize the idolaters for what they used to make lawful and
unlawful. Like the BahirahJ 1 * Sd’ibah^ and WasUah.’^ As
Allah said:
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4 A mi they assign to Allah a share of the tilth and cattle which
He has created. $[ 6:136]
Imam Ahmad recorded a narration from Malik bin Nadlah who
said, “1 came to Allah’s Messenger gg while in filthy clothes. He
said, ,
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a Do you have wealth I answered, ‘Yes.’ He said,
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‘All camels, slaves, horses, sheep.’ So he said,
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•If Allah Jf° es y° u we( dth, then let it be seen on you .» Then he said,
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«/f is not thatVP ur came ^ s are horn with healthy ears, you take
a knife and cut tkf* 11 ' sa V' "^ l * s ,s a Bohr," tear its skin,
— then say, ' This is ? ? arm /' ond prohibit them for yourself and
your family ?> \
I replied, ‘Yes.’ He stfj d ’
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was spared for the idols and nobody was
A 8he-camel whose
allowed to milk it.
121 A she-camel let loose for\ the free P asture of their false g° ds and
nothing was allowed to be c carried on it.
(3) A she-camel set free for ido '? 8 because u has ^ ven birth to a she "
camel at its first delivery and ^ then a S ain give8 birth to a ah 6 " 0 ®” 161
at its second delivery. At-Tabar.^ 15:1 12-1 13 4
624
Tafsir Ibn Katlnr
°W hat Allah has given you is lawful. Allah's Forearm is
stronger than your forearm, and Allah's knife is sharper then
your knife
And he mentioned the Hadith in its complete form, and the
chain for this Hadith is a strong, good chain.
Allah criticized those who make lawful what Allah has made
unlawful or vice verse. This is because they are based on mere
desires and false opinions that are not supported with
evidence or proof. Allah then warned them with a promise of
the Day of Resurrection. He asked:
{And what think tlwse who invent a lie against Allah, on the
Day of Resurrection?}
What do they think will happen to them when they return
Us on the Day of Resurrection? Ibn Jarir said that Ally’s
statement:
{Truly, Allah is full of bounty to mankind ,}
indicated that the bounty is in postponing their P un ’shment in
this world. 121 I (Ibn Kathir) say, the meaning could, be t ^at the
Grace for people is in the good benefits th at He ma d e
permissible for them in this world or in their r^jjgj on also
has not prohibited them except what is haj^^il to them in
their world and the Hereafter.
i&z J
{but most of them are ungrateful .} So they / prohibited wha t Allah
has bestowed upon them and made it ^ narrow upon
themselves. They made some thin| g lawfu i an d others
unlawful. The idolators committed thesj| act i ons when they set
laws for themselves. And so did the R le Q f the Book when
they invented innovations in their relief „
77‘On.
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111 Afimad 3:473, 4:136.
121 At-Jabari 15:113.
. M & V>*i M
Surah 10. Yunus (61) (Part-11)
625
461 . Neither you do any deed nor recite any portion of the
Qur'an, nor you do any deed, but We are Witness thereof when
you are doing it. And nothing is hidden from your Lord (so
much as) the weight of a speck of dust on the earth or in the
heaven . Not what is less tlum that or what is greater than that
but is (written) in a Clear Record .}
Everything Small or Large is within the Knowledge of
Allah
Allah informed His Prophet jfe that He knows and is well
acquainted with all of the affairs and conditions of him and his
Ummah and all of creation and its creatures at all times -
during every hour and second. Nothing slips or escapes from
His knowledge and observation, not even anything the weight of
a speck of dust within the heavens or earth, or anything that is
smaller or larger than that. Everything is in a manifest Book,
as Allah said:
. <" .M
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4And with Him are the keys of the Ghayb (all that is hidden
and unseen), none knows them but He. And He knows
whatever there is in the land and in the sea; not a leaf falls, but
He knows it. There is not a grain in the darkness of the earth
nor anything fresh or dry, but is written in a Clear
Record. >(6: 59)
He stated that He is Well-Aware of the movement of the trees
and other inanimate objects. He is also Well- Aware of all
grazing beasts. He said:
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iThere is not a moving creature on earth, nor a bird that flies
with its two wings, but are communities like you.} (6:38)
He also said:
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626
Tafsir Ibn Kathir
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If this is His
knowledge of the
movement of these
things, then what
about His knowledge
of the movement of
the creatures that are
commanded to
worship Him? Allah
said:
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4And puf your irusf in
file Almighty, the Most
Merciful, Who sees you
when you stand up, and
your movements among
those who fall
prostrate >(26:217 -219)
That is why Allah
said:
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4 Neither you do any deed nor recite any portion of the Qur'an, nor
you do any deed, but We are Witness thereof when you are doing it.}
meaning, *We are watching and hearing you when you engage
in that thing.’ When Jibril asked the Prophet jg about Ihsan,
he said:
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«Jf is that you worship Allah as if you are seeing Him. But
since you do not see Him, be certain that He is watching
you.»* f|
Muslim 1 :37 .
Surah 10. Yunus (62 - 64) ( Part-11 )
627
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<62. Behold! The Awliyd' of Allah, no fear shall come upon
them nor shall they grieve
463. Those who believed, and have Taqwa.}
464. For them is good news, in the life of the present world,
and in the Hereafter. No change can there be in the Words of
Allah. This is indeed the supreme success >
Identifying the Awliyd* of Allah
Allah tells us that His Awliya’ (friends and allies) are those
who believe and have Taqwa of Allah as He defined them.
Every pious. God-fearing person is a friend of Allah, therefore,
4-0®
ino fear shall come upon them$ from the future horrors they will
face in the Hereafter.
inor shall they grieve over anything left behind in this world.
Ibn Jarir recorded that Abu Hurayrah said that Allah’s
Messenger said:
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•Among the servants of Allah there will be those whom the
Prophets and the martyrs will consider fortunate ».
It was said: “Who are these, O Messenger of Allah, so we mav
love them?” He said:
he ij* jj ^5 J'3^ ff hi Jt fj* p- 6 ’
•^iUl lij IS) jjiUw N » jji
« These are people who loved one another for the sake of Allah
without any other interest like money or kinship. Their faces
will be light, upon platforms of light. They shall have no fear
(on that Day) when fear shall come upon people. Nor shall they
628
Tafsir Ibn Kathtr
grieve when others grieve .»
Then he recited:
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iBehold!! Verily, the Awliyd' (friends and allies) of Allah, no
fear shall come upon them nor shall they grieve. }^
The True Dream is a Form of Good News
Ibn Jarir narrated from TJbadah bin As-Samit that he
[recited] to Allah’s Messenger jg:
iiU^ CSif 4 #31 W
iFor them is good news, in the life of the present world, and in
the Hereafter.}
[and said,] “We know the good news of the Hereafter, it is
Paradise. But what is the good news in this world?” He said:
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*It is the good dream that a servant may see or it is seen about
him. This dream is one part from forty-four or seventy parts of
Prophethood .»* 2 '
Imam Ahmad recorded that Abu Dharr said, “O Messenger of
Allah! What about a man who does deeds that the people
commend him for?” Allah’s Messenger jg said,
» tSj^. silk 8
iThat is the good news that has been expedited for the
believer. »' 3 '
Imam. Ahmad recorded that ‘Abdullah bin ‘Amr said that
Allah’s Messenger jg said:
iFor them is good news, in the life of the present world} Then
' l ' At-Tabari 15:120. See Also Abu Dawud no. 3527. For an
understanding of its interpretation , see Path Al-Bari, no . 6983 .
[2] At-Tabari 15:132.
* 3 ' Ahmad 5:156, and Muslim 4:2034.
629
Surah 10. Yunus (62 - 64) ( Part-11 )
he said.
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uThe good dream that comes as a good news for the believer is a
part of forty-nine parts of prophethood . So if anyone of you has
a good dream, he should narrate it to others. But if he has a
dream that he dislikes, then it is from Shaytan to make him
sad. He should blow to his left three times, and say : "Allahu
Akbar," and should not mention it to anyone ."s* 11
And it was also said, “The good news here is the glad tidings
the angels bring to the believer at the time of death. They
bring him the good news of Paradise and forgiveness.”
Similarly, Allah said:
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iVerily, those who say: “ Our Lord is Allah (alone)," and then
they stand straight and firm, on them the angels will descend
(at the time of their death) (saying ) : "Fear not, nor grieve! But
receive the glad tidings of Paradise which you have been
promised! We have been your friends in the life of this world
and are (so) in the Hereafter. Therein you shall have (all) that
your souls desire, and therein you shall have (all) for which you
ask. An entertainment from (Allah), the Oft-Forgiving, Most
Merciful /> (41:30-32)
In the Hadith narrated by Al-Bara’, the Prophet 3 g said:
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“When death approaches the believer, angels with white faces
(M
Ahmad 5 :219.
630
Tafsir Ibn Kathir
and white clothes come to him and say: "O good soul! Come
out to comfort and provision and a Lord who is not angry."
The soul then comes out of his mouth like a drop of water
pouring out of a water skinM 11
Their good news in the Hereafter is as Allah said:
iThe greatest terror (on the Day of Resurrection) will not
grieve them, and the angels will meet them, ( with the
greeting:) " This is your Day which you were promised."}
(21:103), and.
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iOn the Day you shall see the believing men and the believing
women - their light running forward before them and by their
right hands. Glad tidings for you this Day! Gardens under
which rivers flow (Paradise), to dwell therein forever! Truly,
this is the great success!}[57:12)
Allah then said:
4No change can there be in the Words of Allah.}
meaning, this promise doesn’t change or breach or fall short.
It is decreed and firm, and going to happen undoubtedly.
iThis is indeed the supreme success.}
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631
Surah 10. Yunus (65 - 67) < Part-11 )
4.65. Do not grieve over their speech, for all power and honor
belong to Allah. He is the All-Hearer, the All-Knower.}
466. Behold! Verily, to Allah belongs whosoever is in the
heavens and whosoever is in the earth. And those who worship
and invoke others besides Allah, in fact they fallow not the
partners, they fallow only a conjecture and they do nothing but
lie.}
467. He it is Who has appointed far you the night that you
may rest therein, and the day to make things visible (to you).
Verily, in this are Ayat far a people who listen (those who think
deeply).}
All Might and Honor is for Allah — He Alone has Full
Authority within the Universe
Allah said to His Messenger jg,
4-&&A %}
4Do not grave} because of the remarks of these idolaters, and
depend on Allah and ask for His help. Put your trust in Him.
4l 3j*Jl
4For all power and honor belong to Allah.}
All might and honor belong to Him, His Messenger jg and the
believers.
4*f&yzx&
4He is the All-Hearer, the All-Knower.} He hears the utterances
of His servants and knows their affairs. Allah then stated that
to Him is the dominion of the heavens and earth. But the
idolaters worship idols, that own nothing and can neither harm
nor benefit anyone. They have no evidence to base their
worship on them. They only follow their own conjecture, lies,
and ultimately - falsehood. Allah then informed us that He is
the One Who made the night for His servants to rest therein
from weariness and exhaustion.
4And the day to make things visible (to you).}
bright and clear for them to seek livelihood and to travel to
632
Tafsir Ibn Kathir
fulfill their needs.
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Those who hear these proofs and take a lesson from them.
These Ayat can lead them to realize the greatness of their
Creator and Sustainer.
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468. They say: “Allah has begotten a son." Glory is to Him!
He is Rich (free of all needs). His is all that is in the heavens
and all that is in the earth. No warrant have you for this. Do
you say against Allah what you know not >
469. Say: “ Verily , those who invent a lie against Allah will
never be successful."}
470. (A brief) enjoyment in this world! and then unto Us will
be their return, then We shall make them taste the severest
torment because they used to disbelieve .}
Allah is Far Above taking a Wife or having Children
Allah criticizes those who claim that He has,
4 ...begotten a son. Glory is to Him! He is Rich (Free of all
needs).}
He is Greater than that and above it. He is Self-Sufficient,
free of want or need of anything. Everything else is in
desperate need of Him,
4UoV» 4 u; vyli)' ^_X £
4His is all that is in the heavens and all that is in the earth.}
So how can He have a son from what He has created?
Everything and everyone belongs to Him and is His servant.
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633
Surah 10. Yunus (68 - 70) ( Part-11 )
4No warrant have you for this }
Meaning, you have no proof for the lies and falsehood that you
claim,
V C jj! Je
4 Do you say against Allah wlwt you know not.}
This is a severe threat and a firm warning. Similarly, Allah
threatened and said:
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4A«d they say: " The Most Gracious has begotten a son."
Indeed you have brought forth a terribly evil thing. Whereby
the heavens are almost tom, and the earth is split asunder, and
the mountains fall in ruins, tlmt they ascribe a son to the Most
Gracious. But it is not suitable for the Most Gracious that He
should beget a son . There is none in the heavens and the earth
but comes unto the Most Gracious as a servant. Verily, He
knows each one of them, and has counted them a full counting.
And everyone of them will come to Him alone on the Day of
Resurrection.} (19:88-95)
Then Allah warned the liars that fabricated the claim that He
has begotten a son. He warned that they will not succeed,
never prospering in this world or in the Hereafter. In this
world Allah will lead them, step-by-step, to their ruin. He will
give them respite and put up with them for a while. He will
allow them to have little enjoyment,
ft
4 then in the end We shall oblige them to (enter) a great
tonnent. >(31:24)
As Allah said here:
4(A brief) enjoyment in this world!} meaning, only a short
period,
634
Tafsir Ibn Kathtr
tw
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them taste the severest
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used to disbelieve .}
meaning, ‘We shall
make them taste the
painful punishment
because of their Kufr
and lies about Allah.’
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472. And recite to them the news ofNiih. When he said to his
people: "O my people , if my stay ( with you), and my
reminding (you) of the Aydt of Allah is hard on you, then I put
my trust in Allah . So devise your plot, you and your partners,
and let not your plot be in confusion for you. Then pass your
sentence on me and give me no respite.}
472. " But if you turn away, then no reward have I asked of
you, my reward is only from All&h, and I have been
commanded to be of the Muslims."}
635
Surah 10. Yunus (71 - 73) (Part-11)
473. They denied him, but We delivered him, and those with
him in the ship, and We made them generations, replacing one
after another, while We drowned those who belied Our Ayat.
Then see what was the end of those who were warned.}
The Story of Nuh and His People
Allah instructed His Prophet jgjjj, saying:
4And recite to them} relate to the disbelievers of the Quraysh
who belied you and rejected you,
4the news of Nuh} meaning, his story and news with his people
who belied him. Tell them how Allah destroyed them and
caused every last one of them all to drown. Let this be a lesson
for your people, lest they will be destroyed like them.
4When he said to his people : "O my people, if my stay (with
you), and my reminding (you) of the Ayat of Allah is hard on
you, then I put my trust in Allah."}
Meaning, If you find that it is too much of an offense that I
should live among you and preach to you the revelation of
Allah and His signs and proofs, then I do not care what you
think, and I will not stop inviting you.’
devise your plot, you and your partners}, ‘get together with all
of your deities (idols and statues) that you call upon beside Allah,’
4and let not your plot be in confusion for you} meaning, an‘d do
not be confused about this, rather come and let us settle this
together if you claim that you are truthful,’
4i >£&
4and give me no respite.} T)o not give me respite even for one
hour. Whatever you can do, go ahead and do it. I do not care,
and 1 do not fear you, because you are not standing on
Surah 10. Yunus (71 - 73) (Part-11)
637
i: Jtj % % $$ p
m 6'
4 When his Lord said to him, " Submit (be a Muslim)!'' He
said, “I have submitted myself (as a Muslim) to the Lord of all
that exists.'' And this was enjoined by Ibrahim upon his sons
and by Ya'qub (saying), "O my sons! Allah has chosen far you
the (true) religion, then die not except as Muslims. "^(2: 131-
132)
Yusuf said:
$My Lord! You have indeed bestowed on me of the sovereignty,
and taught me something of the interpretation of dreams - the
(Only) Creator of the heavens and the earth! You are my
Guardian in this world and in the Hereafter. Cause me to die as
a Muslim, and join me with the righteous. ^{12:101)
MQsa said:
p Cj[ pC p' 4
40 my people! If you have believed in Allah, then put your
trust in Him if you are Muslims. H 10:84)
The magicians said:
£i yj !/L4 UJe yS
iOur Lord! pour out on us patience, and cause us to die as
Muslims. >(7:126)
Bilqls said:
iMy Lord! Verily, I have wronged myself, and I submit (I have
become Muslim) together with Sulayman to Allah, the Lord of
all that exists (27:44)
Allah said:
41 bM ^ bj
4 Verily , We did send down the Tawrdh, therein was guidance
and light, by which the Prophets, judged far the Jews. >(5:44)
638
Tafkir Ibn Kathir
He also said: ^ ^
ti2C $8 -i & t 0 ** ^
iAni when 1 (Allah) inspired Al-Hawdriyyln to believe in Me
and My Messenger, they said: “We believe. And bear whness
that we are Muslims.”} (5:11 1)
The last of the Messengers and the leader of mankind 3g said:
$ $ Ja;lS 5 4r ^ k
4 Verily, mu Saldh, my sacrifice, my living, and my dying are
for Allah, the Lord of all that exists. He has no partner. And of
this I have been commanded, and I am the first of the
Muslims.} (6:162-163)
meaning, from this Ummah. He & said, in an authentic
HadUh.
. 1.13 &*3 >rj ^
«We, the Prophets are brothers with ( the ^ same father but)
different mothers. Our religion is the same,* [1]
meaning, “we should worship Allah alone without partners
while having different laws.’
The Evil Goal and End of Criminals
Allah said:
iThey denied him, but \Ne delivered him, and those with him}
meaning on his religion,
iin the (Fulk) ship } Fulk refers to the ark, and,
&&>}
<We made them generations replacing one after another} on earth,
U>k
1*1 Fath Al-Bari 6 :550 .
Sarah 10. Yunus (73 - 74) ( Part-11 )
639
Awhile We drowned those who belied Our Ay at. Then see what
was the end of those who were warned.}
meaning ‘O Muhammad, see how We saved the believers and
destroyed the deniers!’
ui lAiicJ, is? ^ j+%S Ot bS»!
474. Then after him We sent Messengers to their people. They
brought them clear proofs, but they would not believe what they
had already rejected beforehand. Thus We seal the hearts of the
transgressors.}
Meaning; Then after Nuh We sent Messengers to their people.
They brought them clear proofs, and evidences of the truth
that they came with.
4But they would not believe what they had already rejected
beforehand}
meaning the nations did not believe what their Messengers
brought to them because they already rejected it from the
beginning. Allah said:
i&a, #4
4And We shall turn their hearts and their eyes away (from
guidance).} (6:110) He then said here,
4Thus We seal the hearts of the transgressors.}
This means that as Allah has set seals on the hearts of
those people, such that they would not believe since they
previously rejected faith, He would also set seals on the hearts
of the people that are like them, who will come after them.
They would not believe until they see the severe torment. This
means that Allah destroyed the nations after NOh. He
destroyed the nations that rejected the Messengers and saved
those who believed from among them.
From the time of Adam to Nfth, people followed Islam. Then
they invented the worship of idols. So Allah sent NUh to them.
That is why the believers will say to him on the Day of
640
Tafsir Ibn Kathir
Resurrection, “You are the first Messenger Allah sent to the
people of the earth.” Ibn ‘Abbas said: “There were ten
generations between Adam and Nuh, and all of them were
following Islam.” 111 Allah also said:
4And how many generations have We destroyed after Nuh!) (17: 17)
This was a serious warning to the Arab pagans, who rejected
the leader and last of the Messengers and Prophets. If the
people before them who rejected their Messengers had received
this much punishment, then what did they think will happen
to them since they perpetrated even greater sins than others
before them?
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475. Then after them We sent Musa and Harun to Fir'awn and
his chiefs with Our Aydt. But they behaved arrogantly and
were a people who were criminals .)
476. So when came to them the truth from Us, they said:
"This is indeed clear magic.")
477 . Musa said: "Say you (this) about the truth when it has
come to you? Is this magic? But the magicians will never be
successful .")
478. They said: "Have you come to us to turn us away from
that we found our fathers following, and that you two may have
greatness in the land? We are not going to believe you two!”)
The Story of Musa and Fira‘wn
Allah said:
4Then after them We sent ) meaning ofter these Messengers,
* 1 1 Al-Bidayah wan-Nih&yah 1:101, and he said , "Al-Bukhari recorded it . ”
Surah 10. Yunus (75 - 78) ( Part-11 )
641
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iMusd and Hdriin to Fir' awn and his chiefs, $ meaning his people
iwith Our Aydt.} meaning; ‘Our proofs and evidences.’
iBut they behaved arrogantly, and were a people who were
criminals.} meaning they were too arrogant to follow the truth
and submit to it, and they were criminals.
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iSo, when came to them the truth from us, they said : "This is indeed
clear magic."}
They were as if they gave an oath that what they had said
was the truth. But they knew that what they were saying was
a mere lie. As Allah said:
i<& at ^ TSlPJ g.
iAnd they belied them wrongfully and arrogantly, though they
themselves were convinced thereof .}(27:14)
Musa criticized them saying:
i"Say you (this) about the truth when it has come to you? Is
this magic? But the magicians will never be successful." They
said: "Have you come to us to turn us away...}
itsa c & as &}
ifrom that we found our fathers fallowing} their religion.
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iand that you two may have.. .}
4 greatness ^ means grandeur and leadership
642
Tafstr Ibn Kathir
i...in the land, We are
not going to believe you
two!"}
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479. And Fir'awn said:
" Bring me every well-
versed sorcerer."
180. And when the
sorcerers came, Musa
said to them : " Cast
down what you want to
cast!"}
181 . Then when they
had cast down, Musa
said: " What you have brought is sorcery, Allah will surely make it of
no effect. Verily, Allah does not set right the work of the evildoers.}
i82. "And Allah will establish and make apparent the truth by His
Words, however much the criminals may hate (it)."}
Between Musa and the Magicians
Allah mentioned the story of the magicians and MQsa in
Surat Al-A'raf (there is a commentary on it in that Surah), this
Surah,Surat Ta Ha, and in Surat Ash-Shu'ara Fir'awn, may
Allah’s curse be upon him, wanted to deceive the people and
impress them with the tricks of the magicians in direct
opposition to the plain truth that MUsa brought. The result
was the exact opposite and he therefore didn’t attain his goal.
The signs of the Lord prevailed in that public festival.
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Surah 10. Yunus (79 - 82) (Part-11)
643
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4i4«d the sorcerers fell down prostrate. They said : “We believe
in the Lord of all that exists - the Lord of Musa and
Hdrun."}( 7:120-122)
Fir ‘awn thought that he would achieve victory through the
magicians over the Messenger sent by Allah, the All-Knower of
all hidden things. But he failed, lost Paradise and was
deserving of the Hellfire.
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Fir'awn said: “Bring me every well-versed sorcerer."
And when the sorcerers came, Musa said to them : “Cast down
what you want to cast!”}
They stood in line after they received the promise of Fir'awn
to become closer to him and obtain a generous reward.
Musa wanted them to begin. He wanted the people to see
what the magicians had made, then he would come with the
truth after that to triumph over their falsehood.
41>dl Ji d^ 1 !>■ Jj' J & J Cl
iThey said: “O Musa! Either you throw first or we be the first
to throw?" [Musa] said : “Nay, throw you (first )!"}
When the magicians cast their spells they bewitched the eyes
of the people through their display of mighty sorcery. At that
time,
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4Musd conceived fear in himself. We (Allah) said: “Fear not!
Surely, you will have the upper hand. And throw that which is
in your right hand! It will swallow up that which they have
made. That which they have made is only a magician's trick,
and the magician will never be successful, to whatever amount
(of skill) he may attain.”} (20:67-69)
Upon that, Musa said:
644
Tafstr Ibn Kathir
4
4What you have brought is sorcery, Allah will surely make it of
no effect. Verily, Allah does not set right the work of tlte
evildoers. And Allah will establish and make apparent the truth
by His Words, however much the criminals may hate (it).}
l\fs Xfek J X+fe'j oi Jy oi S*’*
^83. But none believed in Musa except the offspring of his
people, because of the fear of Fir'awn and his chiefs, lest they
should persecute them; and verily, Fir'awn was an arrogant
tyrant on the earth, he was indeed one of the transgressors .}
Only a Few Youth from Fir‘awn’s People believed in
Musa
Allah tells us that despite all the clear signs and irrefutable
evidence Musa came with, only a few offspring from Fir'awn’s
followers believed in him. They were even scared that Fir'awn
and his followers would force them to return to Ku.fr (disbelief).
Fir'awn was an evil tyrant and extremely arrogant. His people
feared him and his power too much. Al-‘Awfi reported that Ibn
‘Abbas said:
a y>- 3* **!>• oi 'Jl o*'* ^}
4But none believed in Musa except the offspring of his people
because of the fear of Fir ‘awn and his chiefs, lest they should
persecute them.}
“The offspring that believed in Musa from Fir'awn’s people,
other than Banu Israel, were few. Among them were Fir'awn’s
wife, the believer who was hiding his faith, Fir'awn’s treasurer,
and his wife.”* 11
The Children of Israel, however, themselves believed in Musa, all
of them. They were glad to see him coming. They knew of his
description and the news of his advent from their previous
Books. They knew that Allah was going to save them through
IM
At-Tabari 15:164.
Surah 10. Yunus (83 - 86)) ( Part-11 )
645
him from the capture of Fir ‘awn and give them power over him.
So when this knowledge reached Fir‘awn he was very wary. But
his caution and weariness didn’t help him one bit. When Musa
arrived, Fir ‘awn subjected them to great harm, and
^ 'M 4
4 They said: 'We (Children of Israel) suffered troubles before
you came to us, and since you have come to us." He said: "It
may be that your Lord will destroy your enemy and make you
successors on the earth, so that He may see how you
flcf?>[7:129]
The fact that all of the Children Israel became believers is
evidenced by the following Ayat.
ft<>
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Ujj
484. And Musa said: "O my people! If you have believed in
Allah, then put your trust in Him if you are Muslims."}
485. They said: "In Allah we put our trust. Our Lord! Make
us not a trial for the folk who are wrongdoers .}
486. "And save us by Your mercy from the disbelieving folk."}
Musa encouraged His People to put Their Trust in Allah
Allah told us that Milsa said to the Children of Israel:
4o^ ft oi & ft\: ft 4
40 my people! If you have believed in Allah, then put your
trust in Him if you are Muslims.}
Allah is sufficient for those who put their trust in Him.
4fe ^ J$}
4Is not Allah sufficient for His servant?}( 39:36)
4fc # & £ & £}
4And whosoever puts his trust in Allah, then He will suffice
him.}( 65:3)
Allah combines worship and reliance in many places. He said:
646
TafsTr Ibn Kathir
4So worship Him and put your trust in Him. ^(11:123)
iSay: "He is the Most Gracious (Allah), in Him we believe,
and in Him we put our trust.. >(67:29) and
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4 (He a/one is) the Lord of the east and the west; none has the
right to be worshipped but He. So take Him (alone) as a
protector. >(73:9)
And Allah commanded the believers to say many times in their
Salah :
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4You (Alone) we worship, and You (Alone) we ask for help (for
each and everything) .^(1:5)
The Children of Israel complied with this command and said:
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iln Allah we put our trust. Our Lord! Make us not a trial for
the folk who are wrongdoers.}
This means don’t give them victory over us so that they rule
us. So they might not think that they have authority over us
because they were following the truth and we were falsehood.
This might be a deceiving trial for them. This meaning was
reported from Abu Mijliz and Abu Ad-Duha, 111 ‘Abdur-Razzaq,
in a narration from Mujahid, said,
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iOur Lord! Make us not a trial for the folk who are wrongdoers}
meaning, “Do not give them authority over us so they might
make us fall into Fitnah. ” 12 ’
Allah’s statement:
111 At-Tabari 15:169.
‘Abdur-Razzaq 2 :297 .
Surah 10. Yunus (83 - 87) ( Part-11 )
647
{And save us by Your mercy} means save us through Your
mercy and beneficence
ifrom the disbelieving folk.} meaning, from those who denied the
truth and covered it. We truly have believed in You and put our
trust in You.
tjLiir
^87. And We revealed to Musa and his brother (saying):
"Provide dwellings for your people in Egypt, and make your
dwellings as places for your worship, and perform the Saldh,
and give glad tidings to the believers."}
They were commanded to pray inside Their Homes
Allah tells us why He saved the Children of Israel from
Fir'awn and his people. He tells us how he saved them. Allah
commanded Mttsa and his brother HarQn to take houses for
their people in Egypt,
iand make your dwellings as places far your worship,}
Al-‘Awfi reported that Ibn ‘Abbas said, while interpreting this
Ayah: “The Children of Israel said to MQsa, We cannot offer
our prayers in public in front of Fir'awn’s people.’ So Allah
permitted them to pray in their houses. They were commanded
to build their houses in the direction of the Qiblah . 1,111
Mujahid commented,
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iand make your dwellings as places far your worship,}
When Banu Israel feared that Fir ‘awn might kill them in
their gatherings at their temples, they were commanded to
take their houses as places of worship. The houses should be
facing the Qiblah and the prayer could be in secret.” 121 This
was stated by Qatadah and Ad-Dahhak as well. 131
111 At-Tabari 15:174.
121 Ibid.
131 At-Tabari 15:173.
6M Tafstr Ibn Kathir
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488. And Musa said:
“Our Lord! You have
indeed bestowed on Fir'-
awn and his chiefs spleti-
dor and wealth in the
life of this world, our
Lord! That they may
lead men astray from
Your path. Our Lord!
Destroy their wealth,
and harden their hearts,
so that they will not
believe until they see the painful torment .’"4
489. Allah said: " Verily , the invocation of you both is accepted. So
you both keep to the straight way, and follow not the path of those
who know not."$
Musa supplicated against Fir'awn and His Chiefs
Allah mentioned what Musa said when he prayed against
Fir ‘awn and his chiefs after they refused to accept the truth.
They continued to go astray and be haughty and arrogant.
MUsa said:
i&j 'fc <Z?j, o#C
40ur Lord! You have indeed bestowed on Fir'awn and his
chiefs splendor } and pleasure of this worldly life.
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Surah 10. Yunus (88 - 89) ( Part-11 )
649
iand wealth } plentiful and abundant.
Allah’s statement,
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iin the li/e of this world, Our Lord! That they may lead men
astray from Your path.}
was read with the word * LiyadiM ” and “ Liyudillu .” The first is
with a Fathah over the Yd, meaning that “You have given them
that while You know they would not believe in what You have
sent me with to them. You did that so they would gradually be
drawn away from the truth.” As Allah said:
ithat We may test them thereby. }{20: 131) and (72:17).
Others read the word with a Dammah over the Yd. (i.e.
Liyudillu) This makes the Ayah mean: You have given them
that so whoever You willed from among Your creatures will be
tried. Those whom You wish to misguide would think that You
have given them that because You loved them and You cared
about them.”
i"Our Lord! Destroy their wealth/'}
Ibn ‘Abbas and Mujahid said: “They asked Allah to destroy
their wealth.”* 11 Ad-Dahhak, Abu Al- ‘Aliy ah and Ar-Rabfa bin
Anas said: “Allah made their wealth into engraved stones as it
was before.”* 21
About Allah’s statement,
}and harden their hearts} Ibn ‘Abbas said, “Harden their hearts
means put a seal on them.”* 3 *
^uili iy-*3»
|l * At-Jabaii 15:181.
• 2| At-Tabari 15:180.
* 3 ' At-Tabari 15:181.
650
Tafsir Ibn Kathir
iso that they will not believe until they see the painful
torment
This prayer was from Musa because he was angry for the sake
of Allah and His religion. He prayed against Fir'awn and his
chiefs when he was certain that there was no good in them.
Similarly, NQh prayed and said:
iMy Lord! Leave not one of the disbelievers on the earth! If
You leave them, they will mislead Your servants, and they will
beget none but wicked disbelievers.} (71:26-27)
HarQn said “Amin” to his brother’s prayer. And Allah answered
Musa’s prayer. Allah said:
iVerily, the invocation of you both is accepted.} “in destroying
Fir'awn’s people.
iVerily I have answered your prayers (both of you). So you
both keep to the straight way}
So as I have answered your prayer, you should remain
steadfast on My command.’ Ibn Jurayj narrated that Ibn
‘Abbas said about this Ayah: “Be steadfast and follow My
command.”* 11
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490. And We took the Children of Israel across the sea, and
Fir'awn with his hosts followed them in oppression and enmity,
till when drowning overtook him, he (Fira'wn) said: ", l believe
that none has the right to be worshipped but He in Whom the
(i)
Al-Tabari 15:187,
Surah 10. Yunus (90 - 92) ( Part-11 )
651
Children of Israel believe, and I am one of the Muslims."}
191 . Now (you believe) while you refused to believe before and
you were one of the mischief-makers .}
192. So this day We shall deliver your (dead) body (out from
the sea) that you may be a sign to those who come after you!
And verily, many among mankind are heedless of Our Aydt .}
The Children of Israel were saved and Fir'awn's People
drowned
Allah tells us how He caused Fir'awn and his soldiers to
drown. The Children of Israel left Egypt in the company of
Musa. It was said that there were six hundred thousand
soldiers, plus offspring. They borrowed a lot of ornaments from
the Coptics and took that with them. Fir'awn became very
angry with them. So he sent heralds to all the cities to send
their soldiers. He embarked, following behind them, filled with
great pride and with massive armies. Allah wanted this to
happen for He had a plan for them. No one that had any
authority or power remained behind in Fir'awn ’s kingdom.
They were all together and caught the Children of Israel at
sunrise.
iij sv ^ ju gcyi ig a}
AAnd when the two hosts met each other, the companions of
Musa said: "We are sure to be overtaken ."} (26:61)
They said that because when they got to the seashore Fir'awn
was behind them. The two groups met face to face. The people
with Musa kept asking, “How can we be saved today?” Musa
replied, “I have been commanded to come this way.” MQsa
said:
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iNay, verily, with me is my Lord. He will guide me.} (26:62)
It had been so difficult, but it suddenly became easy. Allah
commanded him to strike the ocean with his staff. He did and
the sea was cleft asunder, each part stood like a mighty
mountain. The sea was split into twelve paths, each route for
each Israelite tribe. Allah then commanded the wind and the
path was dry for them.
652
Tafsir Ibn Kathir
1 4 4^* jii
4And strike a dry path for them in the sea, fearing neither to be
overtaken [by Fir' awn] nor being afraid (of drowning in the
sea). >(20:77)
The water in between the paths appeared as windows and
every tribe was able to see the other so they would not think
that others were destroyed. The Children of Israel crossed the
sea. When the last one crossed, Fir'awn and his soldiers had
arrived at the edge of the other shore. They were one hundred
thousand black horses in addition to horsemen of other colors.
When Fir'awn saw the sea he was frightened. He wanted to
turn back, but it was too late. Allah’s decree prevailed and the
prayer of Musa was answered.
Jibril came on a war stallion. He passed by Fir'awn’s horse.
Jibril’s horse whinnied at Fir'awn’s and then Jibril rushed into
the sea, and Fir'awn did the same behind him. Fir'awn no
longer had any control over matters. He wanted to sound
strong before his chiefs, so he said: “The Children of Israel do
not have more right in the sea.” So they rushed into the sea.
Mlkall was behind their army pushing them all to join. When
they all were in the sea and the first of them was about to
emerge on the other side, Allah, the All-Powerful, commanded
the sea to strand them. The sea closed over them and none
was saved. The waves took them up and down. The waves
accumulated above Fir'awn and he was overwhelmed by the
stupors of death. While in this state, he said:
i# I £ 3ZC 3$ % 'A 'v J3
41 believe that none has the right to be worshipped but He
(Allah) in Whom the Children of Israel believe, and I am one of
the Muslims
He believed at a time when he couldn’t benefit from his faith.
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4So when they saxv Our punishment, they said : "We believe in
Allah Alone and reject (all) that we used to associate with Him
Surah 10. Yunus (90 - 92) ( Part-11 )
653
as (His) partners.” Then their faith could not avail them when
they saw Our punishment. (Like) this has been the way of Allah
in dealing with His servants. And there the disbelievers lost
utterly (when Our torment covered them). >(40:84-85)
Therefore Allah said, as a response to Fir ‘awn,
Z& % ^}
iNow (you believe) while you refused to believe before ?}
do you say that just now when you have disobeyed Allah
before that.
4 And you were one of the mischief-makers.}
You were among the makers of mischief on the earth who
misled the people.
iand We made them leaders inviting to the Fire: and on the
Day of Resurrection, they will not be helped.} (28:41)
These facts about Fir'awn and his status at that time were
among the secrets of the Unseen that Allah revealed to His
Messenger, Muhammad Similarly Abu Dawud At-Tayalisi
recorded that Ibn ‘Abbas said that Allah’s Messenger said;
ji iiUJ jjZ’ji jfC . Jl Jl>- ^ i>-T U \j jfS j : Jifar 4 Jli'
• it, • *
OjJb
“ fibril said to me, "If you could have seen me while I was
taking black mud from the sea and placing into the mouth of
Fir'awn out of fear that the mercy would reach /iim . "n [ 1 1
Abu Isa At-Tirmidhi and Ibn Jarir 12 * also recorded it. At-
Tirmidhi said, “ Hasan Gharib Sa/uh.”* 3 *
About Allah’s statement,
kSjX* (jfi}
4So this day We shall deliver your (dead) body (out from the
*’* Musnad At-Tayalisi no. 341 .
121 Tuhfat Al-Ahwadhi 8:526.
131 At-Tabari 15:190-191.
654
Tafstr Ibn Kathir
sea) that you may be a sign to those who come after you!}
Ibn ‘Abbas and others from among the Salaf have said:
“Some of the Children of Israel doubted the death of Fir'awn
so Allah commanded the sea to throw his body - whole,
without a soul - with his known armor plate. The body was
thrown to a high place on the land so that the Children of
Israel could confirm his death and destruction.”* 1 ' That is why
Allah said,
4" So this day We shall deliver your.."} meaning that We will put
your body on a high place on the earth. Mujahid said,
i&H}
iyour (dead) body} means, “your physical body. “' 2 '
4*'* Mi <^J&}
ithat you may be a sign to those who come after you!} meaning, so
that might be a proof of your death and destruction for the
Children of Israel.
That also stood as a proof that Allah is All-Powerful, in
Whose control are all the creatures. Nothing can bear His
anger. Fir'awn and his people were destroyed on the day of
'Ashura’, as recorded by Al-Bukhari, Ibn ‘Abbas said, “When
the Prophet jjH arrived at Al-Madinah, the Jews fasted the day
of ‘ Ashurd ’. So he asked,
iJlA U»
«What is this day that you are fasting ?»
They responded This is the day in which MUsa was victorious
over Fir'awn.’ So the Prophet said,
«Yom have more right to Musa than they, so fast if.*' 3 '
111 At-Tabari 15:196.
121 At-Tabari 15:197.
131 Fath Al-B&ri 8 : 198 .
Surah 10. Yunus (93) ( Part-11 )
655
V. | ffM fjA* liljj
493. And indeed We settled the Children of Israel in an
honorable dwelling place, and provided them with good things,
and they differed not until the knowledge came to them . Verily,
your Lord will judge between them on the Day of Resurrection
in that in which they used to differ
The Establishment of the Children of Israel in the Land
and Their Provision from the Good Things
In these Ayat, Allah tells us about all the worldly and
religious gifts which He bestowed upon the Children of Israel.
Allah’s statement,
honorable dwelling place $ means in Egypt and Syria, around
Jerusalem, as it was said by some. When Allah destroyed
Fir'awn and his soldiers, the Mosaic State took control of all of
Egypt as Allah said:
\y\£=> Cj /iyj
$And We made the people who were considered weak to inherit
the eastern parts of the land and the western parts thereof which
We have blessed. And the fair Word of your Lord was fulfilled
far the Children of Israel, because of their endurance. And We
destroyed completely all the great works and buildings which
Fir'awn and his people erected. 7:137)
He said in other Ayat
iSo, We expelled them from gardens and springs. Treasures,
and every kind of honorable place. Thus, and We caused the
Children of Israel to inherit them. M26-.57 -59)
He also said:
656
Tafsir Ibn Kathir
iHow many of gardens and springs that they left behind...}
( 44 : 25 - 27 )
They then continued with Musa, to seek Jerusalem - the
land of Ibrahim, the friend of Allah. There were giant people in
Jerusalem. The Children of Israel refrained from fighting them.
So Allah expelled them into the wilderness for forty years.
During this time in the wilderness, first Harun died and then
Musa. Yusha' bin Nun led after them. Allah supported them to
conquer Jerusalem and rule it for a period of time. His
statement, y ,
at
iand provided them with good things }
means from the lawful, pure and useful provision that is good
in nature and in Law. Then Allah said:
iand they differed not until the knowledge came to them.}
There should be no reason for them to have any disputes
among them since Allah has sent them knowledge and
explained different matters and issues to them. It has been
mentioned in a Hadith,
'a\\\ jlj jt ^^>-1 jji
• ^ ' , •» | ar* •• ■ , j» * , ' , I ' mS ( I | • ' ' SS * • * 1 / '
iji U^t l **ji jTer'J T'*' or* OrfrO
fl i til I j O 9 jtwl 9 i
vThe Jews separated into seventy-one sects, and the Christians
separated into seventy-two sects, and this Ummah will separate
into seventy-three sects, one of which is in Paradise, seventy-
two in the Fire .»
They asked, “Who are they O Messenger of Allah!?” He
replied; f
iThose upon what I and my Companions are upon .»
It was recorded by Al-Hakim in his Mustadrak with this
wording .’ 11
So here Allah said,
111 Al-Hakim 1:129.
Surah 10. Yunus (94 - 97) (Part-11)
657
4pr*>
i Verily your Lord will judge between them }
Here the meaning is, to distinguish between them
{the Day of Resurrection in that which they used to differ.}
juJ u&j ot C.Z. ^=0' Ojljju -idt tL2 ijLi i)f}
«L\ oijL lyjfT V> Oi ^ '^-5 oi *3*J'
jj> ^ pjfe **»• •C^J' Si oi
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494. So i/ you are in doubt concerning that which We foroe
revealed unto you, then ask those who are reading the Book
before you. Verily, the truth has come to you from your Lord.
So be not of those who doubt (it).}
495. And be not one of those who belie the Ay at of Allah, for
then you shall be one of the losers.}
496. Truly, those, against whom the Word of your Lord has
been justified, will not believe.}
497. Even if every sign should come to them, until they see the
painful torment.}
Previous books Attest to the Truth of the Qur’an
Allah said:
4^pj ikffi 4 (**•*■£ \fj& fJOjM i (jiif -C^jrVf Jj-J'
{Those who follow the Messenger, the Prophet who can neither
read nor write whom they find written of with them in the
Tawrdh and the Injtl .}(7:157)
They are as certain of this as they are about who their
children are, yet they hide it and distort it. They did not
believe in it despite its clear evidence. Therefore Allah said:
•JJl f
658
Tafsir Ibn Kathir
{Truly, those, against
whom the Word (wrath)
of your Lord has been
justified, will not be-
lieve. Even if every sign
should come to them,
until they see the painful
torment .}
meaning they would
not believe in a way
that they might
benefit from that
belief. This is when
they believe at a time
one may not be able
to benefit from his
belief. An example is
when MQsa prayed
against Fir'awn and
his chiefs, saying:
J4& $ jJ* e>
!w &
if jV f 36$
{Our Lord! Destroy
their wealth, and harden their hearts, so that they will not believe
until they see the painful tortnent.}[ 10:88)
And Allah said:
$ Ml
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> A'Ss'i'" faji 'X > "
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,&u-i &s; ^ tts j 't
{And even if We had sent down unto them angels, and the
dead had spoken unto them, and We had gathered together all
things before their very eyes, they would not have believed,
unless Allah willed, but most of them behave ignorantly.}
(6:111)
Allah then said:
Suraih 10. Yunus (98) ( Part-11 )
659
498. Was there any town (community) that believed (after
seeing the punishment), and its faith (at that moment) saved it
(from the punishment)?- except the people of Yunus; when they
believed, We removed from them the torment of disgrace in the
life of the (present) world, and permitted them to enjoy for a
while}.
Belief at the Time of Punishment did not help except
with the People of Yunus
Allah asked, ‘did any town from the previous nations, believe
in its entirety when they received the Messengers? All of the
Messengers that We sent before you, O Muhammad, were denied
by their people or the majority of their people.’
Allah said,
'ii ')$ "^1 l* J®
iAlas for mankind! There never came a Messenger to them but
they used to mock at him >(36:30)
^ J Jrv oj (•**!» cs, uS C ■jSfS}
iLikewise, no Messenger came to those before them but they
said: "A sorcerer or a madman!"}( 51:52) and
tyj $ if Eifcll 'J) J! jiij 4 Jt 0-!$ £•
4And similarly, We sent not a wamer before you to any town
(people) but the luxurious ones among them said: "We found
our fathers following a certain way and religion, and we will
indeed follow their footsteps .”}{43:23)
As found in the authentic Hadith,
* * * j >/
Aha
i The Prophets were displayed before me. There was a Prophet
who passed with a group of people, and a Prophet who passed
with only one man, a Prophet with two men, and a Prophet
660
Tafstr Ibn Kathir
with no one.t' 11
Then he mentioned the mulititude of followers that Musa
had, peace be upon him, then that he saw his nation of people
filling from the west to the east. The point is that between
MQsa and Yunus, there was no nation, in its entirety, that
believed except the people of Yunus, the people of Naynawa
(Nineveh). And they only believed because they feared that the
torment from which their Messenger warned them, might
strike them. They actually witnessed its signs. So they cried to
Allah and asked for help. They engaged in humility in invoking
Him. They brought their children and cattle and asked Allah
to lift the torment from which their Prophet had warned them.
As a result, Allah sent His mercy and removed the scourge
from them and gave them respite.
Allah said:
oft & if 4 ^ 'oj jsj $
4 Except the people of Yunus; when they believed, We removed
from them the torment of disgrace in the life of the world, and
permitted them to enjoy for a while.}
In interpreting this Ayah, Qatadah said: “No town has denied
the truth and then believed when they saw the scourge, and
then their belief benefited them, with the exception of the
people of Yunus. When they lost their Prophet and they
thought that the scourge was close upon them, Allah sent
through their hearts the desire to repent. So they wore woolen
fabrics and they separated each animal from its offspring.
They then cried out to Allah for forty nights. When Allah saw
the truth in their hearts and that they were sincere in their
repentance and regrets, He removed the scourge from them.”
Qatadah said: “It was mentioned that the people of Yunus
were in Naynawa, the land of Mosul. ” ,2) This was also
reported from Ibn Mas*ud, Mujahid, Said bin Jubayr and
others from the Salaf.* 3 ’
if- J-tli cAil CLf- cgyVi 4 f cfy icj ai
111 Fath Al-Bari 10:224.
121 At-Tabari 15:207.
131 At-Tabari 15:208-210.
Surah 10. Yunus (99 - 100 ) ( Part-11 )
662
* OX • ^j^i
499. And had your Lord willed, those on earth would have
believed, all of them together. So, will you then compel
mankind, until they become believers.}
4100. It is not for any person to believe, except by the leave of
Allah, and He will put the Rijs on those who do not reason.}
It is not Part of Allah’s Decree to compel Belief
Allah said:
4$j :tt. yf}
4And had your Lord willed}
meaning ‘O Muhammad, if it had been the will of your Lord,
He would make all the people of the earth believe in what you
have brought to them. But Allah has wisdom in what He
does.’ Similarly, Allah said:
viU’-ib tlCj 'Jj •If.'j iil O&j jG. j)j}
iLst * ^ && ^
4And if your Lord had so willed, He could surely have made
mankind one Ummah, but they will not cease to disagree.
Except him on whom your Lord has bestowed His mercy and
for that did He create them. And the Word of your Lord has
been fulfilled (His saying) : " Surely , I shall fill Hell with Jinn
and men all together."} (11:118-119)
He also said,
4^?$’ u'CJ' »Ll4 jj jt j-t jt pi\}
4Have not then those who believed yet known that had Allah
willed, He could have guided all mankind?} (13:31)
Therefore, Allah said:
4S-& \p> Sti}
4So, will you then compel mankind} and force them to believe.
Surah 10. Yunus (101 - 103) (Part-11 )
663
iupoti those who do not reason } meaning, Allah’s proofs and
evidences, and He is the Just in all matters, guiding whom He
wills to guide, and leading whom He wills astray.
J3 fvojy; g c; ^ lit; £}
^ pz jl SB# £ ‘-HU « !> .61 jL ^
-£S & iujiT j£c -rjtj 44
4102. Say: " Behold all that is in the heavens and the earth."
But neither Aydt nor wamers benefit those who do not believe .}
4102. Then do they wait save for the likes of the days of men
who passed away before them? Say: 'Waif then, I am waiting
with you among those who wait."}
4103. Then We save Our Messengers and those who believe!
Thus it is incumbent upon Us to save the believers.}
The Command to reflect upon the Creation of the
Heavens and the Earth
Allah, the Exalted, guides His servants to reflect upon His
blessings. What Allah has created in the heavens and the
earth is part of the clear signs for those who possess correct
understanding. From that which is in the heavens are the
luminous stars, the firmaments, the moving planetary bodies,
the sun and the moon. This also includes the night and day,
their alternating, and their merging so that one is long and the
other is short. Then they alternate (through the year) so that
the long one becomes short and the short one becomes long.
Likewise, from the signs in the heavens is the rising of the
sun, its vastness, its beauty and its adornment. Also, whatever
rain that Allah sends down from the heavens, thereby bringing
the earth to life after its death, and causing various types of
fruits, crops, flowers and plants to grow, is from its signs.
Whatever Allah creates in the earth from the various species of
beasts, with their differing colors and benefits (for man), are
signs. The mountains, plains, deserts, civilizations, structures
and barren lands of the earth are signs. Then there are the
wonders of the sea and its waves. Yet, it still has been made
subservient and submissive to those who travel upon its
surface. It carries their ships, allowing them to traverse upon
665
Surah 10. Yunus (105 - 7 07) ( Part-11 )
6* ^
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(prescribed) mercy for
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40.
4104.
Say :"0
peupit: ij you are
in doubt about my religion - I will never worship those whom
you worship besides Allah, rather, I will worship Alldlt, the
One Who cause you to die. And I was commanded to be one of
the believers.)
4105. And (I was commanded), ", Direct your face toward the
Hanif (monotheism) religion, and not be one of the idolaters.")
4106. "And do not invoke besides Allah what will not benefit
you nor harm you. For if you did, you would certainly be one
of the wrongdoers . ")
4107. And if Allah touches you with harm, there is none who
can lift it but He. And if He intends good for you, then none
can repel His favor which He causes to reach whom He wills
among His servants. And He is the Pardoning, the Merciful.)
Surah 10. Yunus ( 107-109 ) (Part-11)
667
harm only come from Allah alone and no one shares with His
power over these things. Therefore, He is the One Who
deserves to be worshipped alone, without ascription of
partners.
Concerning His statement,
iAnd He is the Pardoning, the Merciful . >
This means that He is forgiving and merciful towards those
who turn to Him in repentance, regardless of what sin the
person has committed. Even if the person associated a partner
with Allah, verily Allah would forgive him if he repented from
i <s£r. Q} itxJS $}
• 4 *-
410S. Say: "O people! Now the truth has come to you from
your Lord. So whoever receives guidance, he does so far the
good of hitnself. And whoever goes astray, he does so at his
own loss. And I am not set over you as a guardian.}
il09. And fallow what is revealed to you, and be patient until
Allah gives judgment. And He is the best of the judges .}
Allah, the Exalted, commands His Messenger jgg to inform the
people that that which he has brought them from Allah is the
truth. It is a message concerning which there is no doubt or
suspicion. Therefore, whoever is guided by it and follows it,
then he only benefits himself by doing so. Likewise, whoever is
misguided away from this message, then he will suffer the
consequences against his own self.
iAnd I am not set over you as a guardian}
This means, *1 am not a guardian over you in order for you
to become believers. I am only a wamer to you and guidance
belongs to Allah, the Exalted.’
Concerning Allah’s statement.
ijjj jut c g%}
668
Tafsir Ibn Kathir
^And follow what has been revealed to you, and be patient ^
This means, ‘Adhere to that which Allah has revealed to you,
and inspired you with, and be patient with the opposition that
you meet from the people.’
iuntil Allah gives judgment )
This means, “Until Allah judges between you and them.’
iAnd He is the best of judges. >
This means that He is the best of those who pass judgment,
due to His Justice and His wisdom.
☆ This is the End of Volume Four.
' m ' Volume Five begins with Surah Hud
TAFSIR IBN KATHIR
(ABRIDGED)
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TAFSIR IBN KATHIR
(ABRIDGED)
VOLUME 5
(Surat Hud to Surat Al-lsra’, Verse 38)
ABRIDGED BY
A GROUP OF SCHOLARS UNDER THE SUPERVISION OF
SHAYKH SAFI U R-RAHMAN AL-MUBARAKPURI
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In the Name of Allah
The Most Beneficent, the Most Merciful
Contents
Important Guidelines About the Authenticity of
the Reports and Quotations in the Tafsir of Ibn Kathir 1 5
The Tafsir of Surah Hud 17
Surah Hud made the Prophet’s Hair turn Gray 17
The Qur’an and its Call to Allah 18
Allah is Aware of All Things 2 1
Allah is Responsible for the Provisions of All Creatures 22
Allah created the Heavens and the Earth in Six Days 24
The Polytheists hasten their Torment by arguing against
Resurrection after Death 27
The Meanings of the Word Ummah 28
Changing Man’s Attitude in Happiness and Hardship 31
The Messenger jg grieving from the Statents of the Polytheists,
and His Gratification 34
An Explanation about the Miracle of the Qur’an 35
Whoever wants the Worldly Life, then He will have no Share of
the Hereafter 36
The One Who believes in the Qur’an is upon Clear Proof from
His Lord 38
Every Hadith is confirmed by the Qur’an 4 1
Those Who invent Lies against Allah and hinder Others from
His Path are the Greatest Losers 43
Rewarding the People of Faith 47
The Parable of the Believers and the Disbelievers 47
Ayah. no. 25 49
The Story of NOh and His Conversation with His People 50
The Response of NOh 53
The People’s Request of NOh to bring the Torment and His
Response to Them 56
An Interruption to verify the Truthfulness of the Prophet 3g£ 57
The Revelation to NOh about what would happen to the
People and the Command to prepare for It 58
The beginning of the Flood and Ntlh loads Every Creature in
Pairs upon the Ship 60
The Ship sailing through the huge Waves 62
The Story of NQh's Disbelieving Son drowning 65
The End of the Flood 66
A Return to the Story of the Son of NOh and What Transpired
Between NOh and Allah about Him 67
Contents
Ya'qub orders Yasuf to hide His Vision to avoid Shay tan's Plots 137
Interpretation of Yusufs Vision 138
Lessons from the Story of Yusuf 140
YOsufs Brothers ask for Their Father’s Permission to take YOsuf
with Them . 142
Ya’qOb’s Answer to Their Request 143
YOsuf is thrown in a Well 144
YOsufs Brothers try to deceive Their Father 146
YOsuf is Rescued from the Well and sold as a Slave 147
YOsuf in Egypt 150
The Wife of the ‘Aziz loves YOsuf and plots against Him 1 52
Ayah. no. 25 155
News reaches Women in the City, Who also plot against YOsuf 160
YOsuf is imprisoned without Justification 164
Two Jail Mates ask YOsuf to interpret their Dreams 165
YOsuf calls His Jail Mates to Tawhid even before He Interprets
Their Dreams 165
The Interpretation of the Dreams 169
YOsuf asks the King’s Distiller to mention Him to the King 170
The Dream of the King of Egypt 172
YOsufs Interpretation of the King’s Dream 173
Ayah. no. 50 174
The King investigates what happened between the Wife of the
'Aziz, the Women in the City, and YOsuf 175
YQsufs Rank with the King of Egypt 179
YQsufs Reign in Egypt 180
YOsufs Brothers travel to Egypt 182
YQsufs Brothers ask Ya'qQb’s Permission to send Their Brother
Binyamin with Them to Egypt 185
They find Their Money returned to Their Bags 186
Ya'qOb orders His Children to enter Egypt from Different Gates 188
YOsuf comforts Binyamin 189
YOsuf had His Golden Bowl placed in Binyamin's Bag; a Plot to
keep Him in Egypt 190
Ayah. no. 74 191
YOsufs Brothers accuse Him of Theft! 194
YOsufs Brothers offer taking One of Them instead of Binyamin
as a Slave, YOsuf rejects the Offer 195
YQsufs Brothers consult Each other in Confidence; the Advice
Their Eldest Brother gave Them 197
Allah’s Prophet Ya'qOb receives the Grievous News 199
Ya'qOb orders an inquiry about YOsuf and His Brother 203
YQsufs Brothers stand before Him 203
YOsuf reveals His True Identity to His Brothers and forgives Them 204
8 Tafsir Ibn Kathir
Ya'qub finds the Scent of Yusuf in his Shirt! 206
Yahudha brings YQsufs Shirt and Good News 208
YQsufs Brothers feel Sorry and Regretful 209
Ayah. no. 100 210
YQsuf welcomes His Parents; His Dream comes True 210
YQsuf begs Allah to die as A Muslim 213
This Story is a Revelation from Allah 214
People neglect to ponder the Signs before Them 217
The Messenger’s Way 220
All of the Prophets are Humans and Men 221
All Prophets were Humans not Angels 222
Drawing Lessons from the Incidents of the Past 223
The Prophets are aided by Victory in Times of Distress and Need 224
A Lesson for Men Who have Understanding 228
The Tafsir of Surat Ar-Ra'd 230
The Qur’an is Allah’s Kalam (Speech) 230
Clarifying Allah’s Perfect Ability 231
Al-Istawa’, Rising above the Throne 233
Allah subjected the Sun and the Moon to rotate continuously 233
Allah’s Signs on the Earth 235
Denying Resurrection after Death, is Strange 238
The Disbelievers ask for the Punishment to be delivered now! 239
The Idolaters ask for a Miracle 241
Allah is All-Knower of Al-Ghayb (Unseen) 242
Allah’s Knowledge encompasses all Things Apparent and Hidden 246
The Guardian Angels 248
Clouds, Thunder and Lightning are Signs of Allah’s Power 250
Supplicating to Allah upon hearing Ar-Ra'd (Thunder) 251
A Parable for the Weakness of the False Gods of the Polytheists 255
Everything prostrates to Allah 256
Affirming Tawhid 257
Two Parables that Truth remains and Falsehood perishes 259
The Qur’&n and the Sunnah and Parables of Water and Fire 261
The Reward of the Blessed and Wretched 264
The Believer and the Disbeliever are never Equal 265
Qualities of the Blessed, which will lead to Paradise 267
Ayah. no. 25 271
Characteristics of the Wretched which will lead to the Curse and
the Evil Home 271
Increase and Decrease in Provision is in Allah’s Hand 273
Disbelievers ask for Miracles, Allah’s Response to Them 274
The Believer’s Heart finds Comfort in the Remembrance of Allah 276
The Meaning of Tuba 276
Our Prophet jg was sent to recite and call to Allah’s Revelation 279
Contents 9
Virtues of the Qur’an and the Denial of Disbelievers 281
Comforting the Messenger of Allah jg 285
There is no Similarity between Allah and False Deities 286
Punishment of the Disbelievers and Reward of the Believers 290
The Truthful among the People of the Scriptures rejoice at what
Allah has revealed to Muhammad 294
All Prophets and Messengers were Humans 297
No Prophet can bring a Miracle except by Allah’s Leave 298
The Meaning of Allah blotting out what He wills and confirming
what He wills of the Book 299
Punishment is by Allah, and the Messenger’s Job is only to
convey the Message 301
The Disbelievers plot, but the Believers gain the Good End 302
Allah and those who have Knowledge of the Scripture are
Sufficient as Witness to the Message of the Prophet jig 304
The Tafalr of Surah Ibrahim 306
Describing the Qur’an and warning Those Who defy it 307
Every Prophet was sent with the Language of His People;
Guidance or Misguidance follows the Explanation 309
Stoiy of Musa and His People 310
Earlier Nations disbelieved in Their Prophets 315
Meaning of, " They put Their Hands in Their Mouths” 316
The Argument between the Prophets and the Disbelievers 318
Disbelievers reject Prophethood because the Messengers were
Humans! 319
Disbelieving Nations threaten Their Messengers with Expulsion 320
A Parable for the Deeds of the Disbelievers 328
Proof that Resurrection occurs after Death 330
Disbelieving Chiefs and Their Followers will dispute in the Fire 332
Shay tan disowns His Followers on the Day of Resurrection 335
The Parable of the Word of Islam and the Word of Kufr 339
Ayah. no. 27 342
Allah keeps the Believers Firm in This Life and in the Hereafter
with a Word that stands Firm 342
The Recompense of Those Who have changed the Blessings of
Allah into Disbelief 352
The Command for Prayer and Charity 354
Describing Some of Allah’s Tremendous Favors 356
Ibrahim’s Supplication to Allah when He brought Ismail to
Makkah 358
Allah gives Respite to the Disbelievers and is never unaware of
what They do 364
There will be no Respite after the Coming of the Torment 366
Allah never breaks a Promise 369
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01
Contents 11
The Command to turn away from the Idolators, and the
Guarantee of Protection against the Mockers 423
Encouragement to bear Difficulties, and the Command to glorify
and worship Allah until Death 425
The Tqfsir of Surat An-Nahl 428
Warning about the approach of the Hour 428
Allah sends Whomever He wills with the Message of TawhJd 430
Allah created the Heavens, the Earth, and Man 431
The Cattle are part of the Creation of Allah and a Blessing from
Him 434
An Explanation of the Different Religious Paths 437
The Blessings of Rain, and explaining how it is one of the Signs 439
Signs in the Subjection of Night and Day, the Sun and the
Moon, and in that which grows on Earth 441
Signs in the Oceans, Mountains, Rivers, Roads and Stars 442
Worship is Allah’s Right 444
The gods of the Idolators are Created, they do not create 445
None is to be worshipped except Allah 446
The Destruction of the Disbelievers and Intensification of their
Punishment for rejecting the Revelation 447
Ayah. no. 24 450
A Discussion about what the previous Peoples did, and what was
done to Them 450
The Condition of the Disbeliever during and after Death 453
What the Pious say about the Revelation, their Reward and their
Condition during and after Death 455
The Disbelievers’ Refrain from Faith means that They were
simply awaiting Punishment 458
The Idolators Argument that their Shirk was Divinely decreed,
and the Refutation of this Claim 460
Resurrection after Death is true, there is Wisdom behind it, and
it is easy for Allah 464
The Reward of the Muhajirin 466
Only Human Messengers have been Sent 468
How the Guilty can feel Secure 471
Ayah. no. 50 474
Allah Alone is Deserving of Worship 476
Among the Behavior of the Idolators was vowing to Things that
Allah had provided for Them to their gods 479
The Idolators’ Abhorrence for Daughters 480
Allah does not immediately punish for Disobedience 482
They attribute to Allah what They Themselves dislike 482
Finding Consolation in the Reminder of Those Who came before 485
The Reason why the Qur’an was revealed 485
12
Tafsir Ibti Kathlr
Lessons and Blessings in Cattle and the Fruit of the Date-palm
and Grapevine 486
In the Bee and its Honey there is Blessing and a Lesson 489
In Man there is a Lesson 491
There is a Sign and a Blessing in Matters of People’s Livelihood 493
Among His Blessings and Signs are Mates, Children and
Grandchildren 494
Denouncing the Worship of anything besides Allah 495
Ayah. no. 75 496
The Example of the Believer and the Disbeliever, or the Idol and
the True God 497
Another Example 497
The Unseen belongs to Allah and only He has Knowledge of
the Hour 4gg
Among the Favors Allah granted People are Hearing, Sight and
the Heart 499
In the Subjection of the Birds in the Sky there is a Sign 501
Homes, Furnishings and Clothing are also Blessings from Allah 502
Shade, Places of Refuge in the Mountains, Garments and Coats
of Mail are also Blessings from Allah 503
All the Messenger has to do is convey the Message 504
The Plight of the Idolaters on the Day of Judgement 505
The gods of the Idolaters will disown Them at the Time when
They need them most 507
Everything will surrender to Allah on the Day of Resurrection 508
Those among the Idolaters who corrupted Others will receive
a Greater Punishment 509
Every Prophet will bear Witness against his Nation on the Day
of Resurrection 510
The Qur’an explains Everything 511
The Command to be Fair and Kind 512
The Command to maintain the Ties of Kinship and the
prohibition of Immoral Sins, Evil and Tyranny 513
The Eyewitness Account of TJthman 514
The Command to fulfill the Covenant 517
If Allah had willed, He would have made all of Humanity one
Nation 52 1
The Prohibition on taking an Oath for Purposes of Treachery 522
Do not break Oaths for the sake of Worldly Gain 522
Righteous Deeds and their Reward 523
Ayah. no. 100 524
The Command to seek Refuge with Allah before reciting the Qur’an 524
The Idolaters’ Accusation that the Prophet was a Liar since
some Ayat were abrogated, and the Refutation of their Claim 526
Contents 73
The Idolators’ Claim that the Qur’an was taught by a Human,
and the Refutation of their Claim 527
Allah’s Wrath against the Apostate, except for the One Who is
forced into Disbelief 529
The One who is forced to renounce Islam will be forgiven if He
does Righteous Deeds afterwards 532
The Example of Makkah 533
The Command to eat Lawful Provisions and to be Thankful, and
an Explanation of what is Unlawful 536
Some Good Things were Forbidden for the Jews 539
The Khalil (Close Friend) of Allah 541
The Prescription of the Sabbath for the Jews 543
Ayah. no. 125 545
The Command to invite people to Allah with Wisdom and Good
Preaching 545
The Command for Equality in Punishment 546
The Tafsir of Surat Al-Isra * 550
The Virtues of Surat Al-Isra’ 550
The Isra’ (Night Journey) 550
The Report of Anas bin Malik 552
The Report of Anas bin Malik from Malik bin Sa‘sa‘ah 557
The Report of Anas from Abu Dharr 562
The Report of Jabir bin ‘Abdullah 565
The Report of ‘Abdullah bin ‘Abbas 565
The Report of ‘Abdullah bin Mas*ud 570
The Report of Abu Hurayrah 570
The Time that Isra’ took place, and the Fact that it included both
Body and Soul, when the Prophet jg was awake, not in a Dream 572
An Interesting Story 574
MQsd and how He was given the Tawrah 576
It was mentioned in the Tawrah that the Jews would spread
Mischief twice 579
The First Episode of Mischief caused by the Jews, and their
Punishment for it 579
The Second Episode of Mischief 581
Praising the Qur’an 583
Man’s Haste and Prayers against Himself 583
The Night and Day are Signs of the Great Power of Allah 585
Every Person will have the Book of his Deeds with Him 588
No One will have to bear the Sins of Another 591
No Punishment until a Messenger has been sent 592
The Issue of Small Children who die 593
The First Hadith from Al-Aswad bin Sari’ 593
The Second Hadith from Abu Hurayrah 594
The Third Hadith from Samurah
The Fourth Hadith from the Paternal Uncle of Hasna’
It is Makruh to discuss thin Matter
Meanings of Amama
A Threat to Quraysh
The Reward of Those who desire this World and Those who
desire the Hereafter
Do not Associate Anything in Worship with Allah
The Command to Worship Allah Alone and to be Dutiful to
One's Parents
Another Hadith
Another Hadith
Another Hadith
Another Hadith
Ayah. no. 125
Omissions comitted against Parents are pardoned with Good
Relations and Repentance
The Command to maintain the Ties of Kinship and the
Prohibition of Extravagance
Moderation in Spending
Prohibition of Wiling Children
The Command to avoid Zina (Unlawful Sex) and Every-
thing that leads to it
Prohibition of Unlawful Killing
The Command to handle the Orphan's Wealth properly and
to be Honest in Weights and Measures
Do not speak without Knowledge
The Condemnation of strutting
Everything previously mentioned is Revelation and Wisdom
595
596
596
597
598
599
602
603
605
606
606
607
907
607
609
612
615
616
618
620
621
623
625
Important Guidelines About the Authenti-
city of the Reports and Quotations in the
TafsTr of I bn Kathlr
Reports from the Companions of the Messenger of Allah jg
Reports that are attributed to the companions of Allah’s
Messenger jg are commonly used for additional explanation of
the meanings of the Qur’an. As for those quotes that Ibn Kathlr
mentions in passing, these quotes may, or may not be
authentically attributed to them. Wherever it is mentioned that
one of them said something, and that statement contradicts
other clearly authentic texts, then such statements can not be
held as an evidence against what is known to be authentic.
Additional information in this regard is found in the
Introduction of Ibn Kathlr.
Incomplete Chains of Narration
The following is a list of common incomplete chains of
narrations that Al-Hafiz Ibn Kathlr often quotes.
- ‘Ali bin Abi Talhah (Al-Walibi) reported that Ibn ‘Abbas said...
- (‘Atiyah) Al-‘Awfi reported that Ibn ‘Abbas said...
- Ad-Dahhak from Ibn ‘Abbas.
- As-Suddi reported from Abu Malik and Abu Salih from Ibn
‘Abbas, Ibn Mas‘ud and [or] some men among the
companions.
- Al-Hasan Al-Basri reporting from or about the Prophet jg.
- Qatadah reporting from or about the Prophet 5g|.
All narrations coming from these chains are unauthentic
according to the Sciences of Hadith. Their meanings, however,
may be correct as understood by authentic texts, and for this
reason they are commonly referenced.
Reports from the Followers of the Companions and
those who Follow them
The following is a list of those who did not see the Prophet
26
Tafsir Ibn Kathir
but they report from companions of the Prophet jg, while
often they themselves are quoted for Tafsir. Reports that are
attributed to them are used as additional support in
understanding certain issues by Ibn Kathir. Such quotes may,
or may not be authentically attributed to them. Wherever it is
mentioned that one of them said something, and that
statement contradicts other clearly authentic texts, then such
statements can not be held as evidence against the authentic
evidence.
Abu Al-‘Aliyah, Said bin Jubayr, Said bin Al-Musayib, ‘Ata’
(bin Abi Rabah), ‘Ata’ Al-Khurrasani, Muqatil bin Hayyan, Ar-
Rabl‘ bin Anas, Ash-Sha“bbi, Qatadah, Mujahid, Ikrimah, Ad-
Dahhak, ‘Abdur-Rahman bin Zayd bin Aslam (Ibn Zayd), Ibn
Jurayj.
Other Scholars After the Companions
The following are some scholars that Ibn Kathir often quotes
from. Since these scholars are not well known to the average
English reader, one should beware that their own statements
about the Prophet sg, his companions, or circumstances
surrounding the Qur’an’s revelation, are not to be considered
as important as authentically narrated texts.
Waki‘, Sufyan Ath-Thawri, Muhammad bin Ishaq, Ibn
‘Atiyyah, Ibn Abi Hatim, Ibn Jarir (At-Tabari).
Surah 11. Hud (1-4) (Part-11
17
The Tafslr of Surah Hud
(Chapter - 11)
Which was Revealed in Makkah
Surah Hud made the Prophet’s Hair turn Gray
Abu Isa At-Tirmidhi recorded from Ibn ‘Abbas that Abu Bakr
said, “O Messenger of Allah, verily your hair has turned gray.”
The Prophet jg replied,
« Surahs Hud, Al-Waqi'ah, Al-Mursaldt, ‘Amma Yatasa'lun
[An-Nabd'] and Idhash-Shamsu Kuzvwirat [At-Takwir] have
turned my hair gray.®
In another narration he jg said,
tSiirah Hud and its sisters..
In the Name of Allah, the Most Gracious, the Most Merciful.
iS j3 Ji ft i S & & f
Jt *%p && 4 & ? %■
& % A? \ $-4 P- P& ^ *3$ sj$ $2 4* 'S’i
W4 S I
41. Alif Lam Ra. (This is) a Book, the Aydt whereof are perfect
(in every sphere of knowledge), and then explained in detail
from One (Allah), Who is All-Wise Well-Acquainted (with all
things). $
Tuhfat Al-Ahwadhi, 9 : 184 .
18 TafsTr Ibtt Kathtr
42. (Saying worship
none but Allah. Verily, I
(Muhammad) am unto
you from Him a wamer
and a bringer of glad
tidings.}
43 . And (commanding
you): "Seek the forgive-
ness of your Lord, and
turn to Him in repen-
tance, that He may grant
you good enjoyment, for a
term appointed, and be-
stow His abounding grace
to every owner of grace.
But if you turn away,
then I fear for you the
torment of a Great Day . }
44. To Allah is your
return, and He is able to
do all things."}
The Qur’an and its
Call to (worship)
Allah Alone
A discussion concerning the letters of the alphabet (which
appear at the beginning of some chapters of the Qur’an) has
already preceded at the beginning of Surat Al-Baqarah. That
discussion is sufficient without any need for repetition here.
Concerning Allah’s statement,
iThe Ay at whereof are perfect and then explained in detail}
This means perfect in its wording, detailed in its meaning.
Thus, it is complete in its form and its meaning. This
interpretation was reported from Mujahid and Qatadah, 1 ' 1 and
Ibn Jarir [At-Tabari] preferred it.
r tn mm* l = \a
I .«L
m $km,‘ = W
CJt
At-Tabari 15:227.
Surah 11. Hud (1-4) ( Part-11 )
19
Concerning the meaning of Allah’s statement.
ifrom One (Allah), Who is All-Wise, Well- Acquainted
This means that it (the Qur’an) is from Allah, Who is Most
Wise in His statements and His Laws, and Most Aware of the
final outcome of matters.
\ ^
i(Saying) worship none but Allah .}
This means that this Qur’an descended, perfect and detailed,
with the purpose of Allah’s worship alone, without any
partners. This is similar to the statement of Allah, the Exalted,
v) % V % 4
A \il t *1
iAnd We did not send any Messenger before you but We
revealed to him (saying): There is no God but I, so worship
Me.} [21:25)
It is similar to Allah’s statement,
^OjiAlt it 4 CJL Ijij}
iAnd verily, We have sent among every Ummah a Messenger
(proclaiming): ‘Worship Allah (Alone), and avoid Taghiit
(calling false deities ./>[ 1 6:36]
In reference to Allah’s statement,
iVerily, I am unto you from Him a wamer and a bringer of
glad tidings.}
This means, “Verily, I am unto you a warner of the
punishment if you oppose Him (Allah), and a bringer of the
good news of reward if you obey Him.” This meaning has been
recorded in the authentic Hadith which states that the
Messenger of Allah jjg ascended mount As-Safa and called out
to his near relatives of the Quraysh tribe. When they gathered
around him, he said,
M $ £Yj\ !
U-ij* -
*0 people of Quraysh, if I informed you that a cavalry was
20
Tafslr Ibn Kathlr
going to attack you in the morning, would you not believe me ?»
They replied, “We have not found you to be a liar.” He £f| said,
iVerily I am a wamer unto you before a severe
punishment .n 11 *
Concerning His statement,
^ ^ dl ££ 4 i # y
4 And (commanding you) : 'Seek the forgiveness of your Lord,
and turn to Him in repentance, that He may grant you good
enjoyment, for a term appointed, and bestow His abounding
grace to every owner of grace. $
This means, “I am commanding you to seek forgiveness from
previous sins and to turn to Allah from future sins, and
thereafter you abide by that.”
4 that He may grant you good enjoyment, 4
This is in reference to this worldly life.
4for a term appointed, and bestow His abounding grace to
every owner of graced
This refers to the Hereafter, according to QatadahJ 21 “This is
like the statement of Allah,
^Whoever works righteousness - whether male or female - while
a true believer, verily to him We will give a good life .$[16:97]
Concerning Allah’s statement,
4jg fk 'iy
I 1 ' Dala’il An-Nubuwwah, 2 : 181 , similar wording with Al-Bukhari no.
4971 , and Muslim no. 208.
121 At-Tabari 15:231.
Surah 11. Hud (5) (Part-11
21
iBut if you turn away, then I fear for you the torment of a
Great Day.}
This is a severe threat for whoever turns away from the
commandments of Allah, the Exalted, and rejects His
Messengers. Verily, the punishment will afflict such a person
on the Day of Resurrection and there will be no escape from
it.
}To Allah is your return ,}
This is means your return on the Day of Judgement.
& $ & £►
iand He is able to do all things .}
This means that He is capable of doing whatever He wishes,
whether it be goodness towards His Awliya’ (friends and
allies), or vengeance upon His enemies. This also includes His
ability to repeat the creation of His creatures on the Day of
Resurrection. This section encourages fear, just as the
previous section encourages hope.
G <3*54 c p Spz ow -31 p i AWi pi
oil 'jji
}5- No doubt! They did fold up their breasts, that they may
hide from Him. Surely, even when they cover themselves with
their garments. He knows what they conceal and what they
reveal. Verily, He is the All-Knower of the (innermost secrets)
of the breasts .}
Allah is Aware of All Things
Ibn ‘Abbas said, “They used to dislike facing the sky with
their private parts, particularly during sexual relations.
Therefore, Allah revealed this verse.” Al-Bukhari recorded by
way of Ibn Jurayj, who reported from Muhammad bin ‘Abbad
bin Jafar who said, “Ibn ‘Abbas recited,
ii vb
“Behold their breasts did fold up.”
So I said: ‘O Abu Al- ‘Abbas! What does -their breasts did fold
22
Tafsir Ibn Kathir
up- mean?’ He said, “The man used to have sex with his
woman, but he would be shy, or he used to have answering
the call of nature (in an open space) but, he would be shy.
Therefore, this verse,
4No doubt! They did fold up their breasts,} was revealed.’” 111
In another wording of this narration, Ibn ‘Abbas said, “There
were people who used to be shy to remove their clothes while
answering the call of nature in an open space and thus be
naked exposed to the sky. They were also ashamed of having
sexual relations with their women due to fear of being exposed
towards the sky. Thus, this was revealed concerning them.” 121
Al-Bukhari reported that Ibn ‘Abbas said that
4 they cover themselves} means that they cover then-
heads. 131
46. And no mooing creature is there on earth but its provision
is due from Allah. And He knows its dwelling place and its
deposit. All is in a Clear Book.}
Allah is Responsible for the Provisions of All Creatures
Allah, the Exalted, informs that He is responsible for the
provisions of all the creatures that dwell in the earth, whether
they are small, large, sea-dwelling or land-dwelling. He knows
their place of dwelling and their place of deposit. This means
that He knows where their journeying will end in the earth
and where they will seek shelter when they wish to nest. This
place of nesting is also considered their place of deposit. ‘Ali
bin Abi Talhah and others reported from Ibn ‘Abbas that he
said concerning the statement,
111 Fath Al-Bdri 8 :200 .
121 Ibid.
131 Ibid.
Surah 11. Hud (7-8) ( Part-12 )
23
4And He knows its dwelling place} that it means where it resides.
In reference to the statement,
t
iand its deposit.} he (Ibn ‘Abbas) said it means where it will
die.* 1 *
Allah informs us that all of this is written in a Book with
Allah that explains it in detail. This is similar to Allah’s
statement.
Vj j 0> Cj}
iThere is not a moving creature on earth, nor a bird that flies
with its two wings, but are communities like you. We have
neglected nothing in the Book, then unto their Lord they (all)
shall be gathered.} [6:38], and
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iAnd with Him are the keys of the Ghayb (all that is hidden
and unseen), none knows them but He. And He knows
whatever there is in the land and in the sea ; not a leaf falls, but
he knows it. There is not a grain in the darkness of the earth
nor anything fresh or dry, but is written in a Clear Record.}
[6:59]
■Cjfcs’j ii— ' 4 j>i. 4jJI ft.j}
ii & bt ^oft.
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47. And He it is Who has created the heavens and the earth in
six Days and His Throne was over the water, that He might try
you, which of you is the best in deeds. But if you were to say
m
At-Tabari 15:241.
24
Tafsir Ibn Kathir
to them: "You shall indeed be raised up after death," those who
disbelieve would be sure to say, "This is nothing but obvious
magic. '>
48. And if We delay the torment for them till a detennined
Ummah (term), they are sure to say, “What keeps it back?"
Verily, on the day it reaches them, nothing will turn it away
from them, and they will be surrounded by (or fall in) that at
which they used to mockfy
Allah created the Heavens and the Barth in Six Days
Allah, the Exalted, informs of His power over all things, and
that He created the heavens and the earth in six days. He
mentions that His Throne was over the water before that, just
as Imam Ahmad recorded that Imran bin Husayn said, “The
Messenger of Allah ^ said,
*
« Accept the glad tidings, O tribe of Tamtm /»
They said. Verily you have brought us glad tidings and you
have given us.’ Then he Sg said.
« Accept the glad tidings, O people of Yemen ! »
They said, “We accept. Therefore, inform us about the
beginning of this matter and how it was.’ He said.
% J C-Sj ..dl Js
^ js jp iii jb*
oAllah was before everything and His Throne was over the
water. He then wrote in the Preserved Tablet mentioning
everything .s
Then a man came to me and said, “O Imran, your she camel
has escaped from her fetter.”
I then went out after her and I do not know what was said
after I left.” 111
This Hadlth has been recorded in the Two Sahihs of Al-
m
Ahmad 4 :43 1 .
25
Sural i 11. Hud (7-8) ( Part-12 )
Bukhari and Muslim with a variety of wordings.' 1 '
In SahVi Muslim, it is recorded that ‘Abdullah bin ‘Amr bin
A1 -‘As said that the Messenger of Allah sg said,
Alw. . i! i 4&1 jl»
« ; dl
“Verily Allah measured the amount of sustenance of the
creatures fifty thousand years before He created the heavens and
the earth, and His Throne was over the water . »' 2 '
Under the explanation of this verse, Al-Bukhari recorded
from Abu Hurayrah that the Messenger of Allah jg said,
jiii jiif : 3* ***' Jl**
'‘Allah, the Mighty and Sublime, said, 'Spend and I will spend
on you.'»
And he 3 g said,
G j Lflj 1 J JJU1 fc 4Adj V 4>l Jb®
« Allah's Hand is full, and it is not diminished by spending
throughout the night and the day .®
He sg also said,
# <» # » t ♦ ) , • ^ __ • ) ) __
jiJH J oJu^Jj IfrLkJl 4-i Jp
'‘Have you seen what has been spent since the creation of the
heavens and the earth? Verily it does not diminish what is in
His Right Hand (in the slightest) and His Throne was over tlte
water. In His Hand is the Scale and he lowers and raises if.* 13 '
Concerning Allah’s statement,
pi
ithat He might try you, which of you is the best in deeds.}
This means that He created the heavens and the earth for
the benefit of His servants, whom He created so that they may
' 1 ' Fath Al-Bari 6 :330 , and Muslim 4 :204 1 .
' 2 ' Muslim 4 :2044 .
131 Fath Al-Bari 8:202.
26
Tafsir Ibn Kathir
worship Him and not associate anything with Him as a
partner. Allah did not create this creation (of the heavens and
the earth) out of mere frivolity. This is similar to His
statement.
iAnd We created not the heaven and the earth and all that is
between thetn without purpose! That is the consideration of
those who disbelieve! Then woe to those who disbelieve from the
Fire!) ( 38 : 27 )
Allah the Exalted, said,
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ti $ % 'A
iDid you think that We created you in play (without any
purpose), and that you would not be brought bade to Us? So
Exalted is Allah, the True King : there is no Cod but He, the
Lord of the Supreme Throne!) ( 23 : 1 15 - 1 16 ]
Allah, the Exalted, said,
iAnd I (Allah) created not the ]inn and mankind except that
they should worship Me (Alone).) ( 51 : 56 )
Concerning the statement of Allah,
ithat He might try you,) It means so that He (Allah) may test
you.
Concerning the statement,
& m
iwhich of you is the best in deeds .)
It is important to note here that Allah did not say, “Which of
you has done the most deeds.” Rather, He said, “Best in
deeds.” A deed cannot be considered a good deed until it is
done sincerely for Allah, the Mighty and Sublime, and it must
be in accordance with the legislation of the Messenger of Allah
27
Surah 11. Hud (7-8) ( Part-12 )
Whenever a deed lacks one of these conditions, then it is
null and void.
The Polytheists hasten their Torment by arguing
against Resurrection after Death
Concerning Allah’s statement,
iBut if you were to say to them: " You shall indeed be raised
up after death.”}
Allah, the Exalted, is saying, “O Muhammad, if you were to
inform these polytheists that Allah is going to resurrect them
after their death, just as He created them originally (they
would still reject).” Even though they know that Allah, the
Exalted, is the One Who created the heavens and the earth,
just as He said,
0 m
iAtid if you ask them who created them, they will surely say:
"Allah.' ’>(43:871
Allah says,
oyliri
iAnd if you were to ask them : "Who has created the heavens
and the earth and subjected the sun and the moon?" They will
surely reply: "Allah."} [29:61]
Even after their awareness of this (Allah’s creating), they still
reject the resurrection and the promised return on the Day of
Judgement. Yet, in reference to ability, the resurrection is
easier (for Allah to perform) than the original creation. As
Allah said,
j c s,' > cm? xi'*'
iAnd He it is Who originates the creation, then He will repeat
it (after it has perished); and this is easier for Him.} [30:27]
Allah also said,
-h jfcs % £}
iThe creation of you all and the resurrection of you all are only
28
Tafsir Ibn Kathir
as (the creation and resurrection of) a single person.} [31:28|
Concerning the statement,
n TSi L[}
iThis is nothing but obvious magic.}
The polytheists say this due to their disbelief and obstinacy.
They say, “We do not believe your claim that resurrection will
occur.” They also say, “He (Muhammad) only says this
(resurrection of the dead) because he is bewitched, and he
wants you to follow him in what his bewitchment tells him.
Concerning Allah’s statement,
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4And if We delay the torment far them till a determined term,}
Allah, the Exalted, is saying “If We delay the torment and the
destruction of these polytheists until cm appointed time and a
period determined, and We promise them a specific time
period (of life), they would still say, in rejection and haste;
iWhat keeps it back?}
They mean by this, “What delays this torment from overtaking
us?” Both rejection and doubt are their very nature. Therefore,
they have no escape or refuge from the torment.
The Meanings of the Word Ummah
The word Ummah is used in the Qur’an and Sunnah with a
number of different meanings. Sometimes when it is used it
means a specified period of time. An example is the statement
of Allah, the Exalted, in this verse,
ijijxZ > 3,1 d\}
itill a determined Ummah (term),}
This is also the meaning in the statement of Allah in Surah
YQsuf,
z 'M C& a
iThen the man who was released, now after Ummah (some
time) remembered.} (12:45]
Surah U . Hud (7-8) ( Part-12 )
29
The word Ummah is also used to refer to the Imam (leader)
who is followed. An example of this is in the statement of
Allah,
ot $ A> bff- A
4 Verily, Ibrahim was an Ummah, obedient to Allah, Hanif,
and he was not of those who were polytheists.} [16:120]
The word Ummah is also used to mean religion and religious
creed. This is as Allah mentions concerning the polytheists,
that they said,
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iVerily, we found our fathers following a certain way and
religion, and we will indeed follow their footsteps .} [43:23]
The word Ummah is also used to mean a group (of people).
This is as Allah says,
UT
;£S I' UJj ^
4And when he arrived at the water (well) of Madyan, he found
there a group of men watering (their flocks) . } [28:23]
Allah also said,
& !4£i #5 d sk=, 4 gi; Q}
4And verily. We have sent among every Ummah a Messenger
(proclaiming): “Worship Allah (Alone), and avoid Tdghiit."}
(16:36)
Allah also said,
4And for every Ummah there is a Messenger; when their
Messenger comes, the matter will be judged between them with
justice, and they will not be wronged.} [10:47]
The meaning of Ummah here is those people who have had a
Messenger sent among them. The meaning of Ummah in this
context includes the believers and the disbelievers among
them. This is like what has been recorded in Sahih Muslim,
«3&l
irS N p £0^ 'ij 4*4: i#» ^ ^ c»i
&*.i& ttt tg&iiViP ^ a % He in Whose Hand
* my "£■ *" is T
"' '■■’■'*' ^ > »> ' one 0/ fftis Ummah,
whether he be a Jew or
\ ^ \'s_ " '-"-U Christian, who hears of
^ me and does not believe
vOjJj y^CfjCX\ in me, except that he
'. Av-V-"\ "u "f wi// enter the Hell-
V^cyJ'oVJ oP'^criv^ycJ^l yj re n (l)
In reference to the
W. > .<.,4 Ummah of followers,
v — sijXju*sU\ then they are those
Q&j&4}&rrj3»Z(&i£Z. " ho believe ln *1»
>!,. r r, -■■■.<-.<- C", , . v Messengers, as Allah
said,
j&iJUiaiiSSciSOsta-j^ d % ■&
1 * Yom ( the followers of
<, .t, - ^ * ",. 1 . Pro P het Muhammad) are
' — Cp^^/r-'j the best Ummah ever
hi i j raised up for mankind.)
1 ■ ' I Prophet si said,
«77ien / will say, “My Ummah (followers ), my Ummah !” » |21
The word Ummah is also used to mean a sect or party. An
example of this usage is in the statement of Allah,
£1 A & £
iAnd of the people of Musa there is an Ummah who lead (the
men) with truth and established justice therewith .) [7:159]
Likewise is His statement,
it$ A ^0 ff\ rf)
^ Muslim 1 :134.
121 Muslim 1:183.
31
Surah 11. Hud (9-11) ( Part-12 )
4A party of the People of the Scripture stand for the right.}
[ 3 : 113 ]
>ry . t • y '\ > r •' •' v - ' ^
oOj * I4I2*/ (w» L>
{/'/ " Af # > < <* Vi *u c *^ > iif il ■i.l >*<{-' jx * ' " ?/•"
!>A<o QIiLmJI yAA AL—j -Lju tluu
4 *>4" >4^ C . '^h a l t ijLij
49. And if We gme man a taste 0 / mercy /rom Us, and then
withdraw it from him, verily, he is despairing, ungrateful .}
410. But if We let him taste good (favor) after evil (poverty and
harm) has touched him, he is sure to say: "Ills have departed
from me." Surely, he is exultant and boastful (ungrateful to
Allah).}
ill. Except those who show patience and do righteous good
deeds: those, theirs will be forgiveness and a great reward
(Paradise).}
The changing of Man's Attitude in Happiness and
Hardship
Allah, the Exalted, informs about mankind and the
blameworthy characteristics that he possesses, except for
those believing servants upon whom Allah has bestowed His
mercy. Allah explains that when any hardship befalls man,
after he has experienced blessings, he is disheartened and he
despairs of any good in the future. He denies and rejects (the
bounties of) his previous condition. Thus, he behaves as if he
has never seen any good and he loses all hope for relief (from
his situation). Likewise, if any blessing befalls him after
displeasure,
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ihe is sure to say, "Ills have departed from me."}
This means that he will claim that no harm or calamity will
afflict him after this (blessing).
i'f* $ ’Aft
iSurely, he is exultant and boastfid (ungratefid to Allah).}
This means that he is pleased with what he has in his hand
and ungrateful (to Allah). At the same time he is boastful
32
Tafsir Ibn Kathir
towards others.
Allah, the Exalted, then says,
4 Except those ivho shoio patience ^
meaning, those who show patience during times of hardship
and adversity.
In reference to Allah’s statement,
iand do righteous good deeds )
This means that they perform the good deeds in times of ease
and good health.
Concerning the statement,
ithose, theirs will be forgiveness)
meaning, that they will be forgiven due to the calamities that
afflicted them. Concerning Allah’s statement,
iand a great reward .) This great reward is due to them because
of what they sent forth (of good deeds) in their times of ease.
This is similar to what is mentioned in the Hadith,
V; ij 4jJ ij p % ppji i !;J1
•oUlki {jA If; CP iil I NJ 1^5 liJ ijp-
«Bt/ He in Whose Hand is my soul! No worry, calamity,
distress, illness, or grief strikes a believer, even the prick of a
thorn, except tlwt Allah will expiate his sins for him because of
In the Sahih it is recorded that the Prophet jg said,
hp i| i yf. oil 'j) iuS ji'fL jj i !;ju ^\' jt
jj- p-S/ kllii ir~^j ‘d Ijp 015 pi* *P» oLil jjj i*J lp». pii
* 0^1
m
Ahmad 3 :4.
33
Surah 11. Hud (12-14) (Part-12)
iBy He in Whose Hand is my soul! Allah does not decree any
matter for the believer except tluit it is good for him . If any
blessing befalls him, he is thankful (to Allah) and that is good
for him. If any harm comes to him, he is patient and that is
also good for him. This is (a bounty) exclusively for the
believer, n 111
For this reason, Allah, the Exalted, says,
I.; .’il', 'ill i 'tl . <>— ’"if' ul - ) ■ s^^)}
4 - T •
4By Al-'Asr (the time). Verily, man is in loss. Except those
ivho believe and do righteous good deeds. And recommend one
another to the truth and recommend one another to patience .}
[103:1-3]
Allah also says,
4 Verily
41 2. So perchance you may give up a part of what is revealed
unto you, and that your breast feels straitened for it because
they say, " Why has not a treasure been sent doion unto him,
or an angel come with him?” But you are only a wamer. And
Allah is a Guardian over all things.}
413. Or they say, "He forged it.” Say: "Bring you then ten
forged Surahs like unto it, and call whomsoever you can, other
than Allah, if you speak the truth!"}
414. If then they answer you not, know then that it is sent
down with the knowledge of Allah and that there is no god
111 MusUm 4:2295.
34
Tafstr Ibn Kathir
besides Him! Will you then be Muslims
The Messenger sgr grieving by the Statements of the
Polytheists, and His Gratification
This statement of Allah, the Exalted, to His Messenger jg
comforted the worries that the polytheists were causing him
due to their statements directed towards him. This is just as
Allah says about them.
■ ^ j \y*}\ ui» ac
gJc IX % ') bx, 4 $2 jl
iAnd they say: "Why does this Messenger eat food, and walk
about in the markets. Why is not an angel sent down to him to
be a wamer with him?" Or; "(why) has not a treasure been
granted to him, or why has he not a garden whereof he may
eat?" And the wrongdoers say: "You follow none but a man
bewitched [25:7-8]
Thus, Allah commanded His Messenger and guided him to
not let these statements of theirs grieve his heart. Allah
directed him sg; to not let these statements prevent him, or
deter him from calling them to Allah, both day and night. This
is as Allah said,
C ty-Jl ^
ilndeed. We know that your breast is straitened at what they
say > [15:97]
Allah says in this verse,
iSo perchance you may give up a part of what is revealed unto
you, and that your breast feels straitened for it because they
say...)
The meaning here is that he (the Prophet jgj) may be compelled
to give up the Message due to what they (the polytheists) say
about him. However, Allah goes on to explain: “You
(Muhammad) are only a wamer and you have an example in
your brothers of the Messengers who came before you. For
35
Surah 11. Hud (15-16) ( Part-12 )
verily, the previous Messengers were rejected and harmed, yet
they were patient until the help of Allah came to them.”
An Explanation concerning the Miracle of the Qur’an
Then Allah, the Exalted, explains the miracle of the Qur’an,
and that no one is able to produce its like, or even bring ten
chapters, or one chapter like it. The reason for this is that the
Speech of the Lord of all that exists is not like the speech of
the created beings, just as His attributes are not like the
attributes of the creation. Nothing resembles His existence.
Exalted is He, the Most Holy, and the Sublime. There is no
deity worthy of worship except He and there is no true Lord
other than He.
Then Allah goes on to say,
ilf then they answer you not,}
Meaning, that if they do not come with a reply to that which
you have challenged them with (to the reproduction of ten
chapters like the Qur’an), then know that it is due to their
inability to do so. Know (that this is a proof) that this is the
speech revealed from Allah. It contains His knowledge, His
commands and His prohibitions.
Then Allah continues by saying,
*21 # 3^1
iand that there is no God besides Him! Will you then be
Muslims ?}
m&z eft of ^
415. Wlwsoever desires the life of the world and its glitter, to
them We shall pay in full (the wages of) their deeds therein,
and they wilt have no diminution therein .}
416. They are those for whom there is nothing in the Hereafter
but Fire, and VAin are , then deeds they did therein. And of no
effect is that which they used to do.} ...
36 Tafsir Ibn Kathir
Whoever wants the Worldly Life, then He will have no
Share of the Hereafter
Al-‘Awfi reported that Ibn ‘Abbas said concerning this verse,
“Verily those who show off, will be given their reward for their
good deeds in this life. This will be so that they are not
wronged, even the amount equivalent to the size of the speck
on a date-stone.” Ibn ‘Abbas continued saying, “Therefore,
whoever does a good deed seeking to acquire worldly gain -
like fasting, prayer, or standing for prayer at night - and he
does so in order to acquire worldly benefit, then Allah says,
‘Give him the reward of that which he sought in the worldly
life,’ and his deed that he did is wasted because he was only
seeking the life of this world. In the Hereafter he will be of the
losers.” 111 A similar narration has been reported from Mujahid,
Ad-Dahhak and many others.
Anas bin Malik and Al-Hasan both said, “This verse was
revealed concerning the Jews and the Christians. ” t3 * Mujahid
and others said, “This verse was revealed concerning the
people who perform deeds to be seen.” 14 ' Qatadah said,
“Whoever’s concern, intention and goal is this worldly life, then
Allah will reward him for his good deeds in this life. Then,
when reaches the next life, he will not have any good deeds
that will be rewarded. However, concerning the believer, he will
be rewarded for his good deeds in this life and in the Hereafter
as well.” 151
Allah, the Exalted, says,
l If f'-f'!- A bW b Cfj ‘A U** ^
jLif AiXj J? Cj 0* Hj&j JuS 'XA -i*
%\j yijJ ijipij Jau Jp L ' i 3i* AAS
^Whoever desires the quick-passing (transitory enjoyment of this
111 At-Tabari 15:263.
121 At-Tabari 15:264, 265.
131 At-Tabari 15:265.
141 At-Tabari 15:266.
|s| At-Tabari 15:264.
37
Surah 11. Hud (17) ( Part-12 )
world), We readily grant
him what We will for
whom We like. Then,
afterwards, We have ap-
pointed for him Hell; he
will burn therein dis-
graced and rejected. And
whoever desires the
Hereafter and strives for
it, with the necessary
effort due for it while he
is a believer - then such
are the ones whose striv-
ing shall be appreciated.
On each - these as well
as those - We bestow
from the bounties of your
Lord. And the bounties
of your Lord can never
be forbidden. See how
We prefer one above an-
other, and verily, the
Hereafter will be greater
in degrees and greater in
intricacy.} [17:18-21]
rrr •sgyjssa
-"V ^ y '
AJj s_jky< a_>j ^ dl*
JWiSjL^y
Allah, the Exalted, says.
£j % -#» C#'
/i? /■' k »* / . ^ . Stt ^\y *
*** 4 $
^Mfaosoeuer desires the reward of the Hereafter, We giue him
increase in his reward, and whosoever desires the reward of this
world, We give him thereof, and he has no portion in the
Hereafter.} [42:20]
iL»yj l£fy j£ji 4-^T yj? Crt> o;
*4 jltf! 4 ^ ^ t^-zy j; -it 3jt*Jd vitjljl
417. Gm they who rely on a clear proof from their Lord, and
38
Tafslr Ibn Kathir
whom a witness from Him recites (follows ) it; and before it,
came the Book of Musa, a guidance and a mercy, they believe
therein, but those of the sects that reject it, the Fire will be
their promised meeting place. So be not in doubt about it.
Verily, it is the truth from your Lord, but most of mankind
believe not.}
The One Who believes in the Qur’an is upon Clear Proof
from His Lord
Allah, the Exalted, informs of the condition of the believers
who are upon the natural religion of Allah, which He made
inherent in His creatures. This is based upon their confession
to Him that there is none worthy of worship except He. This is
similar to Allah’s statement,
Jjbi jjK
iSo set you your face towards the religion, Hantfan. Allah's
Fitrah with which He has created mankind.}^ [30:30],
In the Two Sahihs it is recorded that Abu Hurayrah said
that the Messenger of Allah jg said,
jiijj VS <Jl— j\ ^j\ j.W‘i jt 1 jJji 3 fy*
* Every child is bom upon the Fitrah, but his parents make him
a Jew, Christian, or Magian. This is just as the calf that is
bom whole. Have you noticed any calves that are bom
mutilated ?» |2)
In Sahih Muslim it is recorded that lyad bin Himar said that
the Messenger of Allah said,
p - Fii If- cJl>- :J)Vj iil
« Allah, the Exalted, says, ‘Verily, I created my servants
Hunafti' , but the devils came to them and distracted them from
The meaning of this Ayah is, “Dedicate yourself to the natural
religion of Allah which He made for humanity.”
Fath Al-Bari 3 :290 , and Muslim 4 :2047 .
39
Surah 11. Hud (17) ( Part-12 )
their religion . They made unlawful for them what 1 had made
lawful for them and they commanded them to associate partners
with Me, concerning which no authority has been revealed . »■ 11
Therefore, the believer is one who remains upon this Fitrah.
Concerning Allah’s statement,
4 ^ >,&}
iand whom a witness from Him recites (follows) it;}
This means that a witness comes to him from Allah. That
witness is the pure, perfect and magnificent legislation that
Allah revealed to the Prophets. These legislations were finalized
with the legislation (Shari'ah) of Muhammad s§. The believer
has the natural disposition that bears witness to (the truth of)
the general legislation, and accepts that specific laws are taken
from the general legislation. The Fitrah accepts the Shari'ah
and believes in it. For this reason Allah, the Exalted, says.
<i% U& m
4Can they who rely on a clear proof from their Lord, and whom
a witness from Him recites (follows) it;}
This clear proof which is recited is the Qur’an, which Jibril
conveyed to the Prophet H and the Prophet Muhammad
conveyed it to his Ummah.
Then Allah says,
4&J- <& &>}
4and before it, came the Book of Musa,}
This means that before the Qur’an, there was the Book of
Musa, the Tawrah.
tq}
4a guidance and a mercy} This means that Allah, the Exalted,
revealed it to that Ummah as a leader for them and a guide for
them to follow, as a mercy from Allah upon them. Therefore,
whoever believed in it with true faith, then it would lead him to
believe in the Qur’an as well. For this reason Allah said,
4 '?>
m Muslim 4:2197.
40
Tafsir Ibn Kathir
ithey believe therein } Then Allah, the Exalted, threatens those
who reject the Qur’an, or any part of it, by saying,
oi
ibid those of the sects that reject it, the Fire will be their
promised meeting placed
This is directed towards everyone on the face of the earth who
disbelieves in the Qur’an, whether they are idolators,
disbelievers, People of the Scripture, or other sects from the
descendants of Adam. This applies to all whom the Qur’an
reaches, regardless of their differences in color, appearance, or
nationality. As Allah says,
ithat I may therewith warn you and whomsoever it may
reach.} [6:19]
Allah, the Exalted, said,
iiZJ: 4l sj-ut <&>
iSay: “O mankind! Verily, I am sent to you all as the
Messenger of Allah ."}
Allah says,
i’tMy 'ey 'j£> o <yj}
ibid those of the sects that reject it, the Fire will be their
promised meeting place.}
In SahXh Muslim it is recorded that Abu Musa Al-Ash‘ari,
may Allah be pleased with him, said that the Messenger of
Allah said,
1-jfa -i SiyU i ‘jt ^ A> jt
“By He in Whose Hand is my soul! there is no one of this
Ummah, whether he be a jew or Christian, who hears of me
and does not believe in me, except that he will enter the Hell-
fire. » [11
|i|
Muslim 1 :135.
41
Surah 11. Hud (17) ( Part-12 )
Every Hadith is confirmed by the Qur’an
Ayyub As-Sakhtiyani reported from Said bin Jubayr that he
said, “I did not hear any Hadith of the Prophet
substantiated as he stated it, except that I found its
confirmation in the Qur’an. (The narrator said, “Or he said, 1
found its verification in the Qur’an.’”) Thus, it reached me that
the Prophet said,
& 'n
* 1' SJ
cJi *
^ j lb
« There is no one of this Ummah, whether he be a Jew or
Christian, who hears of me and does not believe in me, except
that he will enter the Hell fire.*
Therefore, I said, Where is its verification in the Book of
Allah? Most of what I have heard reported from the Messenger
of Allah I have found its verification in the Qur’an.’ Then I
found this verse,
^ 'j&k fix}
ibut those of the sects that reject it (the Qur'an), the Fire will
be their promised meeting place. $
And this means from all religions.”
Then Allah says,
iSo be not in doubt about it. Verily, it is the truth from your
Lord,}
This means that the Qur’an is the truth from Allah and there
is no doubt or suspicion concerning it. This is as Allah says.
4Alif Lam Mim . The revelations of the Book in which there is
no doubt, is from the Lord of all that exists!}[32:l-2\
Allah, the Exalted, says,
4*j bf, t
m
At-Tabari 15:280.
42
Tafsir Ibn Kathir
iAlif Lam Mim. Tins is the Book in which there is no doubt.}
[ 2 : 1 - 2 ]
The Ayah;
ibut most of mankind believe not.}
is similar to Allah’s statement,
\ij}
4And most of mankind will not believe even if you desire it
eagerly. }[ 12:103]
Likewise, Allah says,
4A frfr" o 6 V-j « i .g$' - j <>• £lu $}
iAnd if you obey most of those on the earth, they will mislead
you far away from Allah's path.}
Allah also says,
% IV VI ^
indeed Iblis did prove true his thought about them : and
they followed him, all except a group of true believers. ^[34:20]
^4$ 5fl 35}
frA A oj-L-m Je «ii *Li) yt j-£j jc
OlT Uj cr»jV’l 4 UfA \y& IfJJy -ill
!y^=* iyK”" li ^ ;\3j1 ^ «iil oJj ^5 >5
pr^ pH- V iS>04A«; U ^ Jij ft — ^XrA
^ ■ V‘- I J»A irirVl ij
41S. And who does more wrong than he who invents a lie
against Allah. Such will be brought before their Lord, and the
witnesses will say, "These are the ones who lied against their
Lord!" No doubt! The curse of Allah is on the wrongdoers.}
419. Those who hinder (others) from the path of Allah, and seek
a crookedness therein, while they are disbelievers in the
Hereafter.}
420. By no means will they escape on earth, nor have they
43
Surah VL Hud (18-2 2) ( Part-12 )
protectors besides Allah! Their torment will be doubled! They
could not bear to listen and they used not to see (the truth).}
}21. They are those who have lost their own selves, and that
which they invented eluded them.}
422 . Certainly, they are those who will be the greatest losers in
the Hereafter.}
Those Who invent Lies against Allah and hinder Others
from His Path are the Greatest Losers
Allah, the Exalted, explains the condition of those who lie
against Him and that their scandal in the Hereafter will be
presented before the heads of creation (for testimony) from the
angels, Messengers, Prophets and the rest of mankind and
Jinns.
This is just as Imam Ahmad recorded from Safwan bin
Muhriz. Safwan said, “I was holding the hand of Ibn Umar
when a man was brought to him. The man said, ‘How did you
hear the Messenger of Allah 3 g describe An-Najwa (secret
counsel or confidential talk) on the Day of Resurrection?’ Ibn
Umar said, 1 heard him say,
OJjAij -jA *, AXS jlip gMl-i OJ*
0 j bj i US' . b aJ (Jjjjj
CjJI ^ fillip Ji i Jls : Jls kitU ^ ij\jj
iiJ U 'jZS
« Verily , Allah, the Mighty and Sublime, will draw near the
believer and He will place His shade over him. He will conceal
him from the people and make him confess to his sins. He will
say to him, “Do you recognize this sin? Do you recognize that
sin? Do you recognize such and such sin?" This will continue
until He makes him confess to all of his sins and he (the
believer) will think to himself that he is about to be destroyed.
Then Allah will say, “Verily, I have concealed these sins for
you in the worldly life and I have forgiven you for them today.”
Then he (the believer) will be given his Book of good deeds . As
for the disbelievers and the hypocrites, the witnesses will say ^
jc 4 m\ sLil yt j l&j cP
44
Tafsir Ibn Katlur
iThese are the ones who lied against their Lord! No doubt! The
curse of Allah is on the wrongdoers}. ” |11
Both Al-Bukhari and Muslim recorded this narration in the
Two Sahtfis. 121
Concerning Allah’s statement.
iThose who hinder (others) from the path of Allah, and seek a
crookedness therein ,}
This means that they prevent the people from following the
truth and traversing upon the path of guidance that leads to
Allah, the Mighty and Sublime. In doing so they also keep the
people away from Paradise itself. Allah’s statement,
4 and seek a crookedness therein ,} This means that they want their
path to be crooked and uneven.
Then, Allah’s statement,
iwhile they are disbelievers in the Hereafter.}
This means that they deny the Hereafter and they reject the
idea that any of its events will occur, or any of it exists at all.
Concerning Allah’s statement.
4 lit i>J J oi ty 4 p ^PP}
4By no means will they escape on earth, nor have they
protectors besides Allah!}
This means that these disbelievers are under the power of
Allah and His force. They are in His grasp and are subject to
His authority. He is Most Able to exact vengeance against
them in this life before the coming of the Hereafter. This is like
Allah’s statement,
ibut He gives them respite up to a Day when the eyes will
111 Ahmad 2:74.
Fath Al-Bari 8 :204 , and Muslim 4 :2 120 .
Surah 11. Hud (18-22) (Part-12)
45
stare in horror. }[ 14:42]
In the Two Sahlhs it is recorded that the Prophet jg said,
,Jliy 2.1 !>[»
^Verily Allah gives respite to the oppressor until He seizes him,
then he will not be able to escape Him.n 111
For this reason Allah says,
jvi
iTheir torment will be doubled !} This means that the torment will
be doubled upon them, because Allah gave them hearing, vision
and hearts, but these things did not benefit them. Rather, they
were deaf from hearing the truth and blinded away from
following it. This is just as Allah has mentioned concerning
them when they enter into the Hellfire. Allah says,
A- j) ipl ij}
4And they will say: "Had we but listened or used our
intelligence, we would not have been among the dwellers of the
blazing Fire!"}
Allah also says,
iThose who disbelieved and hinder (men) from the path of
Allah, for them We will add torment to the torment. }[ 16:88]
For this reason they will be punished for every command
that they abandoned and every prohibition that they indulged
in.
Then Allah continues by saying,
-Lai XfrfA.
iThey are those who have lost their own selves, and that which
they invented eluded them.}
They lost themselves, meaning that they be made to enter a
blazing Fire, where they will be punished, and its torment will
not be lifted from them for even the blinking of an eye. This is
as Allah said,
HI
Path. Al-Bari 8 :205 , and Muslim 4 : 1997 .
46
Tafsir Ibn Kathir
iWhenever it abates, We shall increase for them the fierceness
of the Fire. >[17:97]
Concerning the statement,
j z>j$
ieluded them.* meaning that it has left them.
4 ' y\£=> U ^
ithat luhich they invented $ -besides Allah, such as rivals and
idols. Yet, these things did not avail them in the slightest. In
fact, these things actually caused them great harm. This is as
Allah says,
4 - i ‘U-jff 'y$ P IP' ^4»-
4And when mankind are gathered, they will become their
enemies and will deny their worshipping .^[46:6]
Allah says,
4 ^
— j
iWhen those who were followed disown those who followed
(them), and they see the torment, then all their relations loill be
cut off from them .$[2:166]
Likewise, there are many other verses that prove this loss of
theirs and their destruction. For this reason Allah says,
-JL • ^ n >>
7 dj_r->V
4 |*f’ (W
iCertainly, they are those ivho will be the greatest losers in the
Hear af ter. $ [11:22]
In this verse Allah informs about the direction of their end. He
explains that they are the greatest losers among mankind in
their transaction for the abode of the Hereafter. That is
because they exchanged the highest levels (of Paradise) for the
lowest levels (of Hell) and they substituted the pleasure of
Gardens (of Paradise) for the fierce boiling water (of Hell). They
exchanged the drink of sealed nectar with the fierce hot wind,
boiling water, and a shade of black smoke. They chose food
from the filth of dirty wounds instead of wide-eyed lovely
47
Surah 11. Hud (23-24) ( Part-12 )
maidens. They preferred Hdwiyah (a pit in Hell) instead of lofty
castles. They chose the anger of Allah and His punishment
over nearness to Him and the blessing of gazing at Him.
Therefore, it is no injustice that such people should be the
greatest losers in the Hereafter.
i*£j $1
$ k Ji
423. Verily, those who believe and do righteous good deeds,
and humble themselves before their Lord, they will be the
dwellers of Paradise to dwell therein forever. $
42 4. The likeness of the two parties is as the blind and the deaf
and the seer and the hearer. Are they equal when compared?
Will you not then take heed?}
Rewarding the People of Faith
When Allah, the Exalted, mentioned the condition of the
wretched, He also commended the people of delight (the
believers). They are those who believe and work righteous
deeds. Thus, their hearts believed and their limbs worked
righteous deeds, both in statements and actions. This includes
their performance of deeds of obedience and their
abandonment of evils. In this way they are the inheritors of
Gardens (of Paradise), which contain lofty rooms and seats
arranged in rows. Therein they will find bunches of fruit near
to them, elevated couches, fair and beautiful wives, various
types of fruit, desired kinds of food and delicious drinks. They
also will be allowed to see the Creator of the heavens and the
earth and they will be in this state of pleasure forever. They
will not die, nor will they grow old. They will not experience
sickness, nor will they sleep. They will not have excrement,
nor will they spit or snot. Their sweat will be the perfume of
musk.
The Parable of the Believers and the Disbelievers
Then, Allah, the Exalted, makes a parable of the disbelievers
and the believers. He says,
48
Tafsir Ibn Kathir
iThe likeness of the two parties $
This refers to those disbelievers whom Allah first described
as wretched, and then those believers whom He described
with delightfulness. The first group is like one who is blind
and deaf, while the second group is like he who sees and
hears. Thus, the disbeliever is blind from the truth in this
life and in the Hereafter. He is not guided to goodness, nor
does he recognize it. He is deaf from hearing the proofs,
thus he does not hear that which would benefit him. As
Allah says,
4 ^+-^ !£• pfi
iHad Allah known of any good in them, He would indeed have
made them listen .$[8:23]
The believer is smart, bright and clever. He sees the truth and
distinguishes between the truth and falsehood. Thus, he
follows the good and abandons the evil. He hears and
distinguishes between the proof and scepticism. Therefore,
falsehood does not overcome him. Are these two types of
people alike?
iWill you not then take heed?$
This statement means, “Will you not consider, so that you
may distinguish between these two categories of people.” This
is as Allah mentions in another verse,
iLiJi > _>UJi kiLja’t
4Not equal are the dwellers of the Fire and the dwellers of the
Paradise. It is the dwellers of Paradise that will be
successful >[59:201
Allah also says,
% jJjl* X> X> ciJLW? X) utyli Cji$
ojI oj. j ije »t U & i>\ eJjH\ X
Q. & XI j3 0; i&j fig. &
49
Surah 11. Hud (25-27) ( Part-12 )
Jr
m
i mam
4Not alike are the blind
and the seeing. Nor are
(alike) darkness and
light. Nor are (alike) the
shade and the sun's
heat. Nor are (alike) the
living and the dead. Ve-
rily, Allah makes whom
He wills to hear, but
you cannot make hear
tlwse who are in graves.
You are only a wamer.
Verily, We have sent
you with the truth, a
bearer of glad tidings
and a wamer. And there
never was a nation but a
warner had passed
among them.} [35:19-
24]
-&j}
^ ^ ft
4] at v>.
*{£
s M && &0 G <2£ \% v« &£ c
p£ & c;
//•/ -> ^ ./<»/ V > V . >*/ x »
»-
L *6 XP j4
<25. .And indeed We senf Nuh to his peop/e (and he said): “I
have come to you as a plain wamer."}
426. "That you worship none but Allah; surely, I fear for you
the tomient of a painful Day."}
427. The chiefs wlw disbelieved among his people said: "We see
you but a man like ourselves, nor do we see any follow you but
the meanest among us and they (too) followed you without
thinking. And we do not see in you any merit above us, in fact
we think you are liars.”}
50
Tafslr Ibn Kathir
The Story of Nuh and His Conversation with His People
Allah, the Exalted, informs about Prophet Nuh. He was the
first Messenger whom Allah sent to the people of the earth
who were polytheists involved in worshipping idols. Allah
mentions that he (Nuh) said to his people,
AS? yj 4 !^
H have come to you as a plain wamer.}
meaning, to openly warn you against facing Allah’s
punishment if you continue worshipping other than Allah.
Thus, Nuh said,
4 Si' "j
AThat you worship none but Allah;}
This can also be seen in his statement,
A?S -ty. '£& SO
isurely, I fear for you the torment of a painful Day.}
This means, “If you all continue doing this, then Allah will
punish you with a severe punishment in the Hereafter.”
Then Allah says,
A*ify oi lift 5 * 3 ' $&}
iThe chiefs who disbelieved among his people said;}
The word ‘chiefs’ ( Al-Mala’u ) here means the leaders and the
heads of the disbelievers. They said,
{fS Y) 0}
4 We see you but a man like ourselves,}
This means, “You are not an angel. You are only a human
being, so how can revelation come to you over us? We do not
see anyone following you except the lowliest people among us,
like the merchants, weavers and similar people. No people of
nobility, or rulers among us follow you. These people who
follow you are not known for their intelligence, wit, or sharp
thinking. Rather, you merely invited them (to this Islam) and
they responded to your call and followed you (ignorantly).”
This is the meaning of their statement,
AS arf fS n <33 Sj ly C,}
51
Surah 11. Hud (25-27) ( Part-12 )
inor do we see any follow you but the meanest among us and
they (too) followed you without thinking. $
The statement, “without thinking,” means that they merely
followed the first thing that came to their minds. Concerning
the statement,
ot ££ Cj}
4 And ive do not see in you any merit above us, in fact we
think you are liars. $
In this they are saying, “We do not see that you [and your
followers] have any virtuous status above us in your physical
appearance, your character, your provisions, or your condition,
since you accepted this (new) religion of yours.”
&
iin fact we think you are liars.} This means, “We think you are
lying about that which you are claiming for yourselves of
righteousness, piety, worship and happiness in the abode of the
Hereafter when you arrive there.” This was the response of the
disbelievers to Nuh and his followers. This is a proof of their
ignorance and their deficiency in knowledge and intelligence.
For verily, the truth is not to be rejected because of the lowly
status of those who follow it. Verily, the truth is correct in itself,
regardless of whether its followers are of low status, or nobility.
Actually, the reality concerning which there is no doubt, is that
the followers of the truth are the noble ones, even though they
may be poor. On the other hand, those who reject the truth are
the lowly wretches, even though they may be wealthy. Thus, we
see that usually the weakest of people are the ones who follow
the truth, while the nobility and high-class people usually are
opposed to the truth. This is as Allah says,
Lay Jl$ VJ j 'Si ^ Uu-Ji U
iAnd similarly, We sent not a wamer before you to any town
(people) but the luxurious ones among them said: “We found
our fathers following a cerain way and religion, and we will
indeed follow their footsteps ."}[ 43:23]
When Heraclius, the emperor of Rome, asked Abu Sufyan
52
Tafsir Ibn Kathir
Sakhr bin Harb about the qualities of the Prophet jg, he said
to him, “Are his followers the noble people, or the weak?” Abu
Sufyan said, “They are the weakest of them.” Then Heraclius
said, “They (weak ones) are the followers of the Messengers.”* 11
Concerning their statement,
(ifi)
iwithout thinking.)
In reality this is not objectionable, or something derogatory,
because the truth when it is made clear, does not leave room
for second-guessing, or excessive thinking. Rather, it is
mandatory that it should be followed and this is the condition
of every pious, intelligent person. No one continues doubtfully
pondering the truth (after it is made clear) except one who is
ignorant and excessively critical. The Messengers - Allah’s
peace and blessings be upon them all - only delivered what
was obvious and clear.
Concerning Allah’s statement,
4And we do not see in you any merit above us,)
They did not see this (the virtue of accepting Islam) because
they were blind from the truth. They could not see, nor could
they hear. Rather, they were wavering in their skepticism.
They were wandering blindly in the darknesses of their
ignorance. They, in reality, were the slanderers and liars, lowly
and despicable. Therefore, in the Hereafter they will be the
greatest losers.
(Jj Cj* C-3 oj J bp
& 2k »
)28. He said: “O my people! Tell me, if I have a clear proof
from my Lord, and a mercy (prophethood) has come to me from
Him, but that (mercy) has been obscured from your sight. Shall
we compel you (to accept) it when you have a strong hatred for
it?)
hi
Fath Al-Bari 1 :42 .
53
Surah 11. Hud (29-30) ( Part-12 )
The Response of Nuh
Allah says, informing about the response of Nflh to his
people,
4Tell me, if I have a clear proof from my Lord,}
Bayyinah means certainty, a clear matter, and truthful
prophethood. That is the greatest mercy from Allah upon him
(Nuh) and them (his people).
ibut that (mercy) has been obscured from your sight.}
“Obscured from your sight” in this verse means, ‘it was hidden
from you and you are not guided to it. Thus, you [people] did
not know its importance so you hastily rejected and denied it.’
iShall we compel you (to accept) it}
This means, “Should we force you to accept it, while you
actually detest it.”
p-fr'i iy-* 1 * i Zj *i' j*- V', (sj^ VC V
^ j] $ Oi O* tiji | '*rJ
i
429. And O my people! I ask of you no wealth for it, my
reward is from none but Allah. I am not going to drive away
those who have believed. Surely, they are going to meet tlieir
Lord, but I see that you are a people that are ignorant.}
430. And O my people! Who will help me against Allah, if 1
drove them away? Will you not then give a thought?}
Nuh says to his people, “I do not ask you for any wealth in
return for my sincere advice to you.” Wealth ( Mai) here means,
“payment that I take from you.” Nah means, “I am only
seeking the reward from Allah, the Mighty and Sublime.”
Concerning the statement,
aft ti Zj}
41 am not going to drive away those who have believed.}
54
Tafsir Ibn Kathlr
This alludes to the fact that they (the disbelievers) requested
Nuh to disassociate himself from the believers, because they
were averse to them and felt themselves too important to sit
with them. This is similar to the request of disbelievers to the
seal of the Messengers sjg to disassociate himself from a group
of the people who were considered weak in their social status.
They wanted the Prophet jg to sit with them in a special
gathering of the elite. Therefore, Allah revealed,
/ ^ / ip/ - / •,*/ \
_*4Jj Ojfrjj "jjf
4And turn not away those who invoke their Lord, morning and
afternoon
Allah also says,
iif 02 ,■ /ill
■O'*
477i»s We have tried some of them with others, that they might
say : "Is it these (poor believers) whom Allah has favored from
among us?" Does not Allah knoio best those wlw are
gratefiil ?}\6:53]
Ctk $ % ^ V; Vj <£I jxe j$3 jjS
431 . Am/ I do not say to you that with me are the treasures of
Allah, nor that I know the Ghayb; nor do I say I am an angel,
and I do not say of those whom your eyes look down upon that
Allah will not bestow any good on them. Allah knows what is
in their inner selves. In that case, I should, indeed be one of the
wrongdoers. )>
Nuh is informing them that he is a Messenger from Allah, calling
to the worship of Allah alone, without any partners and he is
doing this by the permission of Allah. At the same time, he is not
asking them for any reward for this work. He invites whomever
he meets, whether of nobility or low class. Therefore, whoever
responds favorably, then he has achieved salvation. He also
explains that he has no power to manipulate the hidden
treasures of Allah, nor does he have any knowledge of the
Unseen, except what Allah has allowed him to know. Likewise,
Surah 11. Hud (32-34) ( Part-12 )
55
Jr
am
TTfl
mm
^ I* i #/'' • y ^ ■'''' ^ »C
(*r ^J»6 1 4ii ' ^
Vj Jy^V) ^
L*j *l_i 1*3^
> "'*?? / -£ -£^ „ ♦ / >/• i <./ V>//>
t|p Sji>-j£ &£ZsJXj !S<4£l0^ ’
-■ * - -‘tit--'
<< ^ 5 .
I Ojd^^pp
he is not an angel,
rather, he is merely a
human Messenger
aided with miracles.
Nuh goes on to say, “I
do not say about these
people whom you
(disbelievers) detest
and look down upon,
that Allah will not
reward them for their
deeds. Allah knows
best what is in their
souls. If they are
believers in their
hearts, as their
condition appears to
be outwardly, then
they will have a good
reward. If anyone
behaves evilly with
them after they have
believed, then he is a
wrongdoer who speaks
what he has no
knowledge of.
Si £4- 4 V4 IL 1$ CKp $£*& £&£ 3
j OjJ o). i^wu "S >4 t*j itl o) i#' * jSS|i Jtt
,4; <5 V. ^ ^ 4 £
432. They said: “O Niih! You have disputed with us, and
much have you prolonged the dispute with us, now bring upon
us what you threaten us with, if you are of the truthful ."}
433. He said: "Only Allah will bring it (the punishment) on
you, if He wills, and then you will escape not.}
434. "And my advice will not profit you, even if I wish to give
you good counsel, if Allah’s will is to keep you astray. He is
your Lord! and to Him you shall return."}
56
Tafsir Ibn Kathir
The People’s Request of Nuh to bring the Torment and
His Response to Them
Allah, the Exalted, informs that the people of Nuh sought to
hasten Allah’s vengeance, torment, anger and the trial (His
punishment). This is based on their saying,
iG'L o'li - 1 ^4 \ji}
iThey said: “O Nuh! You have disputed with us and much
have you prolonged the dispute with us..."}
They meant by this, “You (Nuh) have argued with us long
enough, and we are still not going to follow you.”
inow bring upon us what you threaten us with,}
What he (Nuh) promised is referring to the vengeance and
torment (from Allah). They were actually saying, “Supplicate
against us however you wish, and let whatever you have
supplicated come to us.”
itS 4 iil * pJ)i Jli ^
i“...ifyou are of the truthful." (In reply to this,) He said:
"Only Allah will bring it (the punishment) on you, if He wills,
and then you will escape not. ^>(1 1:32-33]
This means, It is only Allah Who can punish you and hasten
your punishment for you. He is the One from Whom nothing
escapes.’
of 4 p jfJ si 4 ^ #£ i'}
}And my advice will not profit you, even if I wish to give you
good counsel, if Allah’s will is to keep you astray.}
This means: something that could be useful to you (in
acceptance) of my preaching to you, warning you and advising
you.
ipP ol ij. % of o\}
iif Allah's will is to keep you astray.}
This means: your deception and your ultimate destruction.
Surah 11. Hud (35-39) (Part-12)
57
/
iHe is your Lord! and to Him you shall return .}
He is the Owner of the finality of all matters. He is the
Controller, the Judge, the Most Just and He does not do any
injustice. Unto Him belongs the creation and the command.
He is the Originator and the Repeater (of the creation). He is
the Owner of this life and the Hereafter.
4- r i : 1*4 »3j-! jJ}
435. Or they (the pagans of Makkah) say: “He has fabricated
it." Say: "If I have fabricated it, upon me be my crimes, but I
am innocent of (all) those crimes which you commit .}
An Interruption to verify the Truthfulness of the
Prophet jg
This is presented in the middle of the story to affirm the
story itself. It is as if Allah, the Exalted, is saying to
Muhammad 3g, “Or do these obstinate disbelievers say that he
fabricated this and invented it himself?”
iSay: "lfl have fabricated it, upon me be my crimes..."}
This means: such sin would be mine alone.
ibut I am innocetit of (all) those crimes which you commit .}
This story is not invented, or fabricated falsely. Because he
(the Prophet) knows better the punishment of Allah for one
who lies on Allah.
tV
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436. And it was revealed to Nuh: "None of your people will
believe except tlwse who have believed already. So be not sad
because of what they used to do.}
58
Tafsir Ibn Kathir
437. "And construct the ship under Our Eyes and with Our
revelation, and address Me not on behalf of those who did
wrong; they are surely to be drowned."}
}38. And as he was constructing the ship, whenever the chiefs
of his people passed by him, they mocked at him. He said: "If
you mock at us, so do we mock at you likewise for your
mocking."}
439. "And you will know who it is on whom will come a
torment that will cover him with disgrace and on whom will fall
a lasting torment."}
The Revelation to Nuh concerning what would happen
to the People and the Command to prepare for It
Allah, the Exalted, sent revelation to Nuh when his people
hastened the vengeance and punishment of Allah upon
themselves. Then, Nuh supplicated against them, as Allah
mentioned, when He said;
> j ji v •$}
4My Lord! Leave not one of the disbelievers inhabiting the
earth!} [71:26]
And he said,
&Jj}
4Then he invoked his Lord (saying) : "I have been overcome, so
help (me)/''^[54:10]
At this point Allah revealed to him,
4None of your people will believe except those who have believed
already.}
Therefore, do not grieve over them and do not be concerned
with their affair.
4 And construct the ship.} The word Fulk here means ship.
59
Surah 11. Hud (35-39) ( Part-12)
funder Our Eyes} This means under Our vision.
iand with Our revelation ,} This means, “We will teach you
(Nuh) what to do.”
pri 4
iand address Me not on behalf of those who did xorong; they
are surely to be drowned.}
Muhammad bin Ishaq mentioned from the Tawrah, “Allah
commanded him (Nuh) to make it (the ship) from Indian oak
wood. Then He commanded him to make its length eighty
cubits and its width fifty cubits. Allah then commanded him to
coat its interior and exterior with tar and to make it with a
slanted bow to part the water (as it sailed). Its height was
thirty cubits into the sky. It had three levels and each level
was ten cubits high. The lowest level was for the animals, both
tame and wild, the second level was for the human beings and
the highest level was for the birds. Its door was in the center
of it and it had a cover on top of it that covered the entire
ship .” 111
Concerning Allah’s statement,
iAnd as he was constructing the ship , whenever the chiefs of
his people passed by him, they mocked at him.}
This means that they teased him and rejected his threat that
they would drown (in the forthcoming flood).
iHe said: “If you mock at us, so do we mock at you
likewise..."}
This is a severe threat and a serious warning.
t j-}
111 This narration is clearly from the Isra’Uiyat (stories of the Jews and
Christians) and thus cannot be relied upon totally unless there is
support for it from the authentic Hadiths of the Prophet jg.
Surah 11. Hud (40) (Part-12)
61
forth. And We caused springs to gush forth from the earth. So
the waters (of the heaven and the earth) met for a matter
predestined. And We carried him on a (ship) made of planks
and nails. Floating under Our Eyes: a reward for him who had
been rejected!}[ 54: 11-14)
In reference to Allah’s statement,
iand the oven gushed forth.} It is related from Ibn ‘Abbas that he
said, “ At-Tannur is the face of the earth.” 111 This verse means
that the face of the earth became gushing water springs. This
continued until the water gushed forth from the Tananir, which
are places of fire. Therefore, water even gushed from the places
where fire normally would be. This is the opinion of the
majority of the Salaf (predecessors) and the scholars of the
Khalaf (later generations).
At this point, Allah commanded Nuh to select one pair from
every kind of creature possessing a soul, and load them on the
ship. Some said that this included other creatures as well,
such as pairs of plants, male and female. It has also been said
that the first of the birds to enter the ship was the parrot, and
the last of the animals to enter was the donkey.
Concerning Allah’s statement,
i$\
iand your family - except him against whom the Word has
already gone forth }
This means, “Load your family upon the ship.” This is
referring to the members of his household and his relatives,
except him against whom the Word has already gone forth, for
they did not believe in Allah. Among them was the son of NOh,
Yam, who went in hermitage. Among them was the wife of
Nilh who was a disbeliever in Allah and His Messenger.
Concerning Allah’s statement,
iand those who believe.} from your people.
m
At-Tabari 15:318.
62
Tafsir Ibn Katlrir
iAnd none believed with hint, except a few.}
This means that only a veiy small number believed, even after
the long period of time that he (Nuh) was among them - nine
hundred and fifty years. It is reported from Ibn ‘Abbas that he
said, “They were eighty people including their women." 111
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443 . And he said : "Embark therein : in the Name of Allah iviil
be its (moving) course and its (resting) anchorage. Surely, my
Lord is Oft-Forgiving, Most Merciful."}
<$42. So it (the ship) sailed with them amidst waves like
mountains, and Nuh called out to his son, who had separated
himself (apart) : "O my son! Embark with us and be not with
the disbelievers."}
i43. The son replied: "1 will betake myself to some mountain,
it will save me from the water." Niih said: " This day there is
no savior from the decree of Allah except him on whom He has
mercy." And waves came in between them, so he (the son) was
among the drowned.}
The riding upon the Ship and Its sailing through the
huge Waves
Allah, the Exalted, says concerning Nuh, that he said to
those whom he was commanded to cany them with him in the
ship,
4 Embark therein: in the Name, of Allah will be its (moving)
course and its (resting) anchorage.}
This means that its sailing upon the surface of the water, the
111 At-Tabari 15:326.
63
Surah 11. Hud (41-43) (Part-12)
end of its journeying and its anchoring, would all be with the
Name of Allah. Abu Raja’ Al-TJtaridi recited it,
“In the Name of Allah, Who will be the One Who moves its
course, and rests its anchor.” 111
Allah, the Exalted, said.
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4And when you have embarked on the ship, you and whoever is
with you, then say: ", All the praises and thanks are to Allah,
Who has saved us from the people who are wrongdoers. And
say: “My Lord! Cause me to land at a blessed landing place,
for You are the Best of those who bring to land. "^[23:28-29]
For this reason, it is preferred to mention the Name of Allah
(Bismillah) at the beginning of all affairs. The Name of Allah
should be mentioned when boarding a ship, or when mounting
an animal. This is as Allah, the Exalted, says,
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4And Who has created all the pairs and has appointed for you
ships and cattle on which you ride, in order that you may
mount on their backs. ^[43: 12-13]
This practice (mentioning Allah’s Name) has been encouraged
in the Sunnah and is considered a preferred act. A discussion
concerning this is forthcoming in the explanation of Surat Az-
Zukhruf (43), if Allah wills.
In reference to Allah’s statement,
iSurely, my Lord is Oft-Forgiving, Most Merciful >
Such statement is suitable while mentioning (His) vengeance
upon the disbelievers by drowning all of them. Therefore, he
(Nuh) mentions that His Lord is Oft Forgiving, Most Merciful.
(i|
At-Jabari 15:328.
64
Tafstr Ibn Kathir
This is similar to Allah’s statement,
4^5 ^ ^ 614
iSurely, your Lord is swift in retribution, and certainly He is
Oft-Forgiving, Most Merciful .} [7:167]
He also says,
.Aj j— i-i oi_j u]_j 4
4B«i verily, your Lord is full of forgiveness for mankind inspite
of their wrongdoing. And verily, your Lord is (also) severe in
punishment .} [13:6]
Likewise, there are many other verses that combine Allah’s
mercy and His vengeance.
Concerning Allah’s statement,
4jl^J? g? 4 At ajf
4So it sailed with them amidst waves like mountains,}
This means that the ship sailed with them upon the surface of
the water, which had completely covered the earth until it
encompassed the tops of the mountains and even rose over
them by a height of fifteen cubits. It was also said that the waves
rose over the mountains by a height of eighty miles. Yet, this
ship continued to move upon the water, sailing by the
permission of Allah. It moved under His shade, His help, His
protection and His blessing. This is as Allah, the Exalted, said,
i{ |}3# S3 x& '<<& £ a 6 &
iVerily, when the water rose beyond its limits, We carried you
in the ship. That We might make it an admonition far you and
it might be retained by the retaining ears. }[69:1 1-12]
Allah also said,
4 And We carried him on a (ship) made of planks and nails,
floating under Our Eyes: a reward far him who had been
rejected! And indeed, We have left this as a sign . Then is there
any that will remember (or receive admonition)?}[ 54:13-15]
3
The Story of the drowning of Nuh’s Disbelieving Son
Allah continues the story, saying,
it# &
iand Niih called out to his son,)
This was the fourth son of NOh. His name was Yam and he
was a disbeliever. His father, Nuh, called him at the time of
boarding the ship, that he might believe and embark with
them. If he did so, he would be saved from drowning like the
other disbelievers.
iThe son replied: "I will betake myself to some mountain, it
will save me from the water.")
He believed, in his ignorance, that the flood would not reach
the tops of the mountains and that if he clung to the top of a
mountain, he would be saved from drowning. His father, Nuh,
said to him,
4U-J cs •*! & / m jyS V)
iThis day there is no savior from the decree of Allah except him
on whom He has mercy.)
This means that nothing will be saved today from the
command of Allah.
ile
iAnd waves came in between them, so he (the son) was among
the drowned.)
JsVt itlii
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444. And it was said: “O earth! Swallow up your water, and
O sky! Withhold (your rain).” And the water was made to
subside and the decree was fulfilled. And it rested on (Mount)
]udi, and it was said: " Away with the people who are
wrongdoing!")
66
Tafsir Ibn Kathir
The End of the Flood
Allah, the Exalted, informs that when the people of the earth
were all drowned, except for the people on the ship, He
commanded the earth to swallow its water, which had sprang
from it and gathered upon it. Then He commanded the sky to
cease raining.
iAnd the water was made to subside } This means that it (the
water) began to decrease.
i'N
iand the decree was fulfilled > This means that all of those who
disbelieved in Allah were removed from the people of the earth.
Not a single one of them remained upon the earth.
iAnd it (the ship) rested )> This is referring to the ship and those
who were in it.
'Pf
ion (Mount) Judi Mujahid said, “Judi is a mountain in Al-
Jazirah (Northwest Mesopotamia) where the mountains sought
to tower above each other on the day of the drowning. On that
day of destruction, all the mountains sought to be higher (to
avoid being overcome by the water). However, this mountain
(Judi) humbled itself for Allah, the Mighty and Sublime, and
therefore it was not drowned. This is why Nuh’s ship anchored
upon it .” 111 Qatadah said, “The ship rested upon it (Mount
Judi) for a month before they (the people) came down from it.”
Qatadah also said, “Allah made Nuh’s ship remain on Mount
Judi in the land of Al-Jazirah, as a lesson and a sign.” 12 ' Even
the early generations of this Ummah saw it. How many ships
are there that have come after it and have been destroyed and
became dust?
111 At-Tabari 15:337.
121 At-Tabari 15:338.
Surah VL Hud (45-47) ( Part-12 )
67
iand it was said: ‘‘Away with the people who are
wrongdoing !")
means destruction and loss for them. The term “away with”
here implies being far away from the mercy of Allah. For verily,
they were destroyed to the last of them, and none of them
survived.
j* JU» TLj Q>
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<45. And Niih called upon his Lord and said, "O my Lord!
Verily, my son is of my family! And certainly, Your promise is
true, and You are the Most Just of the judges.")
446. He said: "O Nuh! Surely, he is not of your family;
verily, his work is unrighteous, so ask not of Me that of which
you have no knowledge! I admonish you, lest you should be one
of the ignorant,")
447. Nuh said: "O my Lord! I seek refuge with You from
asking You that of which I have no knowledge. And unless You
forgive me and have mercy on me, I would indeed be one of the
losers.")
A Return to the Story of the Son of Nuh and mentioning
what transpired between Nuh and Allah concerning
Him
This was a request for information and an inquiry from Nuh
concerning the cirumstances of his son’s drowning.
4and said, ‘‘0 my Lord! Verily, my son is of my family!")
This means, “Verily, You promised to save my family and Your
promise is the truth that does not fail. Therefore, how can he
(my son) be drowned and You are the Most Just of the
judges?"
4^\ S; J4 'A iUi Js»
68
Tahir Ibn Kathir
4He (Allah) said: “O Niih! Surely, he is not of your family ..."}
This means, “He (your son) is not of those whom I promised to
save. I only promised you that I would save those of your
family who believe.” For this reason Allah said,
iand your family except him against whom the Word has
already gone forth. $ [1 1:40]
Thus, for his son, it had already been decreed that he would
be drowned due to his disbelief and his opposition to his
father, the Prophet of Allah, Nuh peace be upon him.
Concerning Allah’s statement,
ASurely, he is not of your family ;}
meaning that he (Nuh’s son) was not among those whom Allah
promised to save.
‘Abdur-Razzaq recorded that Ibn ‘Abbas said, “He was the
son of Ntih, but he opposed him in deeds and intention.”
Ikrimah said in some of the modes of recitation it said here,
“Verily, he (Nuh’s son) worked deeds that were not
righteous.”* 11
& Ja ^ b
448. It was said: "O Nuh! Come down (from the ship) with
peace from Us and blessings on you and on the people who are
with you (and on some of their offspring), but (there will be
other) people to whom We shall grant their pleasures (for a time),
but in the end a painful torment will reach them from Us."}
The Command to descend from the Ship with Peace and
Blessings
Allah, the Exalted, informs of what was said to Nuh when
the ship anchored on Mount Judi, peace be upon him, peace
m
At-Tabari 15 :343 .
Siirah 11. Hud (48) ( Part-12 )
69
were sent upon him and the believers with him. This
salutation was also for every believer from his progeny until
the Day of Resurrection. Muhammad bin Ka*b said, “Every
male and female believer until the Day of Resurrection is
included in this salutation of peace. Likewise, every male and
female disbeliever until the Day of Resurrection is included in
this promise of torment and pleasure. 111 Muhammad bin Ishaq
said, “When Allah wanted to stop the flood, He sent a wind
upon the face of the earth that caused the water to be still.
Then the springs of the earth were closed off from the great
flooding and the pouring (rain) from the sky halted. Allah, the
Exalted, says,
iAnd it was said: "O earth! Swallow up your water...
[11:44]
Thus, the water began decreasing and subsiding until the
ship settled on Mount Judi. The People of the Tawrah (the
Jews) claim that this occurred during the seventh month (of
the year) and it lasted for seventeen nights. Then, on the first
day of the tenth month, he (Nuh) saw the mountain tops.
Then after forty more days, Nuh opened the small window in
the roof of the ship and he sent a raven out to see what the
water had done. However, the raven did not return to him
Then, he sent a pigeon out but it returned to him without
finding any place (land) to put its two feet down. He extended
his hand out of the ship and the pigeon grabbed his hand so
that Nuh could pull it back into the ship. Then, after seven
more days passed, he sent the pigeon out again to investigate
for him. The pigeon returned in the evening with a leaf from
an olive tree in its mouth. From this, Nuh knew that the water
had decreased from the face of the earth. He remained in the
ship for seven more days before he sent the pigeon out again.
This time the pigeon did not return to him, so he knew that
the earth had appeared. Thus, a year was completed from the
time that Allah sent the flood, until the time of Nuh sending
the pigeon. The first day of the first month of the second year
began when the face of the earth appeared and land became
m
At-Tabari 15:353.
71
Surah 11. Hud (50-52) ( Part-12 )
that it occurred, as if he witnessed it himself.
iwhich We reveal unto you;} This means, “We teach it to
(Muhammad) as revelation from Us to you.”
you
ineither you nor your people knew it before this.}
This means that neither you (Muhammad jfi) nor anyone of
your people, have any knowledge of this. This is so that no one
who rejects you can say that you learned it from him. Rather, it
was Allah Who informed you of it in conformity with the true
situation (of the story), just as the Books of the Prophets who
were before you testify to. Therefore, you should be patient with
the rejection of your people and their harming you. For verily,
We shall help you and surround you with Our aid. Then, We
will make the (good) end for you and those who follow you in
this life and the Hereafter. This is what We did with the
Messengers when We helped them against their enemies.
41 *-*'* Liij \j>^}
4 Verily , We will indeed make victorious Our Messengers and those
who believe.}
Allah also said,
GjQ S)T ii?
4 And, verily, Our Word luis gone forth of old for Our
servants, the Messengers, that they verily, would be made
triumphant >(37: 171-172]
Then, Allah says,
Ji juli)
4So be patient. Surely, the (good) end is for those who have
Taqiva.}
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72
Tafsir Ibn Kathir
450. And to the 'Ad (people We sent) their brother Hud. He
said, "O my people! Worship Allah! You have no other god but
Him . Certainly, you do nothing but invent lies!}
451 . "O my people I ask of you no reward for it (the Message).
My reward is only from Him Wlw created me. Will you not
then understand?"}
452. "And O my people! Ask forgiveness of your Lord and
then repent to Him, He will send you (from the sky) abundant
rain, and add strength to your strength, so do not turn away
as critninals.”}
The Story of Prophet Hud and the People of 'Ad
Allah, the Exalted, says,
4 And} This is an introductory to what is implied: “Verily, We
sent.”
4to the 'Ad (people) their brother Hiid.}
Hud came to them commanding them to worship Allah alone,
without any associates. He forbade them from worshipping the
idols which they made up, inventing names as gods. He
informed them that he did not want any reward from them for
his sincere advising and conveying of Allah’s Message. He only
sought his reward from Allah, the One Who created him.
4&Z *&}
4Will you not then understand?}
Someone has come calling you to what will benefit your
situation in this life and the Hereafter without asking for any
wage (from them). Then he commanded them to seek the
forgiveness of the One Who is capable of expiating previous
sins. He also commanded them to repent for that which they
may do in the future. Whoever has these characteristics, Allah
will make his sustenance easy for him, grant him ease in his
affairs and guard over his situation. For this reason Allah
says,
-j}
73
Surah VL Hud (53-56) ( Part-12 )
4He will send you (from the sky) abundant rain, 4
453. They said: "O Hud! No evidence have you brought us,
and we shall not leave our gods for your (mere) saying! And we
are not believers in you.}
454. All that we say is that some of our gods (false deities) have
seized you with evil (madness). He said: “1 call Allah to
witness and bear you witness that / am free from that which
you ascribe as partners in worship, >
455. Besides Him (Allah) . So plot against me, all of you, and
give me no respite."}
456. 1 put my trust in Allah, my Lord and your Lord! There is
not a moving creature but He has the grasp of its forelock.
Verily, my Lord is on the straight path (the truth).}
The Conversation between (the People of) 'Ad and Hud
Allah, the Exalted, informs that they said to their Prophet,
4^ C}
4No evidence have you brought us.}
This means that they claimed that Hod had not brought them
any proof or evidence for what he claimed.
4 -Ms & ^ 4 +!'* S* &j}
4and we shall not leave our gods for your (mere) saying!}
They were saying how could his mere statement, “Leave these
gods,” be sufficient proof for them to leave their idols?
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4and we are not believers in you.}
This means that they did not believe what he was saying was
74
Tafstr Ibn Kathir
iAll that we say is that some of our gods have seized you with
evil.}
They were saying, “We think that some of our idols have
afflicted you with madness and insanity in your intellect
because you are trying to stop them from being worshipped
and defame them.”
oi lij ?! Jy-; Ji
4He said: “I call Allah to witness and bear you witness, that I
am free from that which you ascribe as partners in worship
besides Him (Allah) .>[1 1 :54-55]
Here, he is saying, “Verily, I am innocent of all of the rivals
and idols (that you associate with Allah).
iSo plot against me, all of you,} you and your gods if they are
true.”
iand give me no respite.} the blinking of an eye.”
Then, Allah says,
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41 put my trust in Allah, my Lord and your Lord! There is not
a moving creature but He has the grasp of its forelock .}
Every creature is under His (Allah’s) power and His
authority. He is the Best Judge, the Most Just, Who does not
do any injustice in His ruling. For verily. He is upon the
straight path.
Verily, this argument contains a far-reaching proof and
absolute evidence of the truthfulness of what Hud had come to
them with. It also proves the falsehood of them worshipping
idols that could not benefit nor harm them. Rather, these idols
were inanimate objects that could not hear, see, befriend, or
make enmity. The only One Who is worthy of having worship
directed solely towards Him is Allah alone, without any
partners. He is the One in Whose Hand is the sovereignty and
Surah 11. Hud (57-60) ( Part-12 )
75
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He is in control of all
things. There is
nothing except that it
is under His owner-
ship, power and
authority. Thus, there
is no deity worthy of
worship except Him
and there is no Lord
other than Him.
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457. So if you turn away, still I have conveyed the Message
with zuhich I was sent to you. My Lord will make another
people succeed you, and you will not harm Him in the least.
Surely, my Lord is Guardian over all things. 4
458. And when Our commandment came, V\!e saved Hud and
those who believed with him by a mercy from Us, and We
saved than from a severe torment.}
459. Such were [the people of] ‘Ad. They rejected the Ayat of
their Lord and disobeyed His Messengers, and followed the
command of every proud, obstinate (oppressor of the truth from
their leaders).}
76
Tafsir Ibti Kathtr
460. And they were pursued by a curse in this world and (so
they will be) on the Day of Resurrection . No doubt! Verily, ‘ Ad
disbelieved in their Lord. So aivay with 'Ad, the people of
Hud >
Hud says to them, “If you turn away from that which I have
brought to you in reference to worship of Allah, Who is your
Lord alone, without any partners, then the proof has been
established against you. This is because I have conveyed the
Message of Allah to you, which He has sent me with.”
Ljj j J
4My Lord will make another people succeed you,}
This refers to a group of people who will worship Allah alone,
without associating anything with Him. This also implies that
the polytheists do not bother Allah and they do not harm Him
in the least with their disbelief. To the contrary, their disbelief
merely harms their own selves.
4jLo- ^
iSurely, my Lord is Guardian over all things .}
This means that Allah is a Witness and Guardian over the
statements of His servants and their actions. He will give them
due recompense for their actions. If they do good deeds. He
will reward them with good. If they do evil, He will punish
them with evil.
The Destruction of the People of ‘Ad and the Salvation
of Those among Them Who believed
4& it
4And when Our commandment came,}
This is referring to the barren wind with which Allah destroyed
them, to the very last of them. The mercy and kindness of
Allah, the Exalted saved Hud and his followers from this
terrible punishment.
JL * /,<' f > S * Mi'’
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iSuch were ‘Ad (people). They rejected the Ayat of their Lord }
This means they disbelieved in the proofs and revelations (of
Surah 11. Hud (61) (Part-12)
77
**»*
Allah) and they disobeyed the Messengers of Allah. This is due
to the fact that whoever disbelieves in a Prophet, then verily,
he has disbelieved in all of the Prophets, peace be upon them.
There is no difference between any one of them, in the sense
that it is necessary to believe in all of them. Therefore, ‘Ad
disbelieved in Hud and their disbelief was considered disbelief
in all of the Messengers.
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4and followed the command of every proud, obstinate .}
This means that they abandoned following their rightly
guided Messenger and they followed the command of every
proud, obstinate person. Thus, they were followed in this life
by a curse from Allah and His believing servants whenever
they are mentioned. On the Day of Resurrection a call will be
made against them in front of witnesses.
4 Verily, ‘Ad disbelieved in their Lord . }
5; yt jS C Si' fjh j J'< jli
461. And to Thamud (people We sent) their brother Salih. He
said: "O my people! Worship Allah : you have no other god but
Him. He brought you forth from the earth and settled you
therein, then ask forgiveness of Him and turn to Him in
repentance. Certainly, my Lord is Near (to all by His
knowledge), Responsive ."}
The Story of Salih and the People of Thamud
Allah, the Exalted, says,
4And} This is an introduction to that which is implied, “Verily,
We sent.”
&
4to Thamud} They were a group of people who were living in
cities carved from the rocks, between Tabuk and Al-Madlnah
Tafsir Ibn Kathir
(in Arabia). They lived after the people of ‘Ad, so Allah sent to
them,
4 their brother Salih . ^ He (Salih) commanded them to worship
Allah alone. He said to them,
<4$ S P& &
iHe brought you forth from the earthy
This means: ‘He began your creation from it (the earth).
From it He created your father, Adam.’
iftt
$
4 a nd settled you therein,} This means: ‘He made you prosperous
in the earth. You are settled in it and you treasure it.’
4then ask forgiveness} This is in reference to your previous sins.’
& &
iand turn to Him in repentance.} This is in reference to the
future.’
VO 1 OJ
4 Certainly , my Lord is Near (to all by His knowledge), Responsive.}
This is similar to Allah’s statement,
lit t-JjJl
4And when My servants ask you concerning Me, then (answer
them), I am indeed Near (to them by My knowledge). I respond
to the invocations of the supplicant when he calls on Me.}
[2:186]
-Mi 1* Txi iy* ii
• - i - - <■'•*>, . »>*/ J »; ✓ /. <■ * <. *5>>«
:■ "r .<•* J »■'< >\ r ✓ . > > ^
462. TTiey saiW: "O Sail/?/ You have been among us as a figure
of good hope until this! Do you (now) forbid us the worship of
what our fathers have worshipped? But we are really in grave
79
*S
X
X
Surah 11. Hud (62-63) ( Part-12 )
doubt as to that to which you invite us."}
463. He said: "O my people! Tell me, if I have a clear proof
from my Lord, and there has come to me a mercy from Him,
who then can help me against Allah, if I were to disobey Him?
Then you increase me not but in loss."}
The Conversation between Salih and the People of
Thamud
Allah, the Exalted, mentions what transpired in the
discussion between Salih and his people. Allah informs of their
ignorance and obstinacy in their statement,
Jj 1 iLi
4You have been among us as a figure of good hope till this!}
They were saying in this, “We had hope in your strong intellect
before you began saying what you have said.”
si:
4Do you (now) forbid us the worship of what our fathers have
worshipped?}
“what those who were before us were upon.”
ii» ob. j £\j}
4But we are really in grave doubt as to that xuhich you invite
us.}
This alludes to the great amount of doubt that they had.
4 4-3 m oj jf-iO 1 fyk &}
4He said : "O my people! Tell me, if 1 have a clear proof from
my Lord..."}
In reference to what He (Allah) has sent me with to you, I am
upon conviction and sure evidence.’
u*-* *-r-J <-< <jr>
4and there has come to me a mercy from Him, who then can
help me against Allah, if I were to disobey Him?}
‘and abandon calling you to the truth and the worship of Allah
alone. If I did so, you would not be able to bring me any
80
tJ 1 &?'*.-
Tafsir Ibn Kathir
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<64. "And O my people! This she-camel of Allah is a sign to
you, so leave her to graze in Allah's land, and touch her not
with evil, lest a near torment should seize you."}
<65. But they slaughtered her. So he said: "Enjoy yourselves
in your homes for three days. This is a promise (a threat) that
will not be belied.”}
<66. So when Our commandment came. We saved Salih and
those who believed with him by a mercy from Us, and from the
disgrace of that Day. Verily, your Lord - He is the All-Strong,
the All-Mighty .}
467 . And As-Sayhah (awful cry) overtook the wrongdoers, so
Surah 11. Hud (69-73) ( Part-12 )
81
they lay (dead), prostrate in their homes.)
468. As if they had never lived there. No doubt! Verily,
Tham ud disbelieved in their Lord. So away with Thamud!)
A discussion of this story has already preceded in Surat Al-
A'raf and it is sufficient without having to be repeated here.
Allah is the Giver of success.
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469. And verily, there came Our messengers to Ibrahim with
the glad tidings. They said : "Saldman (greetings or peace!)" He
answered, “Salamun (greetings or peace!)," and he hastened to
entertain them with a roasted calf.)
470. But when he saw their hands went not towards it (the
meal), he mistrusted them, and conceived a fear of them. They
said: "Fear not, we have been sent against the people of Lilt.")
471. And his wife was standing (there), and she laughed. But
We gave her glad tidings of Ishaq, and after Ishaq, of Ya'qub.)
472. She said (in astonishment): 'Woe unto me! Shall I bear a
child while I am an old woman, and here is my husband an old
man? Verily, this is a strange thing!")
473. They said: "Do you wonder at the decree of Allah? The
mercy of Allah and His blessings be on you, O the family [of
Ibrahim]. Surely, He (Allah) is All-Praiseworthy, All-
Glorious.")
The Coming of the Angels to Ibrahim and Their Glad
Tidings to Him of Ishaq and Ya‘qub
Allah, the Exalted, says,
4l iij
4And verily, there came Our messengers)
The word “messengers” here means angels.
82
Tafsir Ibn Knthir
ito Ibrahim with the glad tidings.}
It has been said that the word “the glad tidings” means,
“Receive the glad tidings of Ishaq.” Others have said that it
means, “The destruction of the people of Prophet Lut.” The
proof of the correctness of the first view is in Allah’s
statement,
4 4 /-$ [f-
iThen when the fear had gone away from (the mind of)
Ibrahim, and the glad tidings had readied him, he began to
plead with Us for the people of Lut. }[ 11 : 74 )
Jli
iThey said: "Salaman." He answered, " Salamun .”}
This means, “Upon you.” The scholars of explanation have
said, “Ibrahim’s reply of ‘ Salamun ’ was better than that with
which they had greeted him with, because the subjective case
( Salamun instead of Salaman) alludes to affirmation and
eternity.”
& J
iand he hastened to entertain them with a roasted calf.}
This means that he (Ibrahim) left with haste in order to bring
them food, as a host. The food that he brought was a calf. The
word Hanidh means roasted upon heated stones. This
meaning has been reported from Ibn ‘Abbas, Qatadah and
others. This is as Allah has said in another verse.
<3u rijli
iThen he turned to his household, and brought out a roasted
calf. And placed it before them (saying): "Will you not
eat?"}[ 51 : 26 - 27 ]
This verse contains many aspects of the etiquettes of hosting
guests.
IU
At-Tabari 15:384, 385.
Silrah 11. Hud (69-73) ( Part-12 )
83
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4Bi<f when he saw their hands went not towards it (the meal),
he mistrusted them,}
This means that he felt estranged from them.
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iand conceived a fear of them.} This is because angels are not
concerned with food. They do not desire it, nor do they eat it.
Therefore, when Ibrahim saw them reject the food that he had
brought them, without tasting any of it at all, he felt a mistrust
of them.
4 * 4 * {& jZ-j\j}
iand conceived a fear of them.} As-Suddi said, “When Allah sent
the angels to the people of Lut, they set out walking in the form
of young men, until they came to Ibrahim and they were hosted
by him. When Ibrahim saw them, he rushed to host them.
4 v •yi*' -ill {[}}
iThen he tamed to his household, and brought out a roasted
calf.}\ 51:26]
He slaughtered it (the calf), roasted it on hot stones and
brought it to them. Then, he sat down with them, when he
placed it before them, (saying): ‘Will you not eat?’ They said, ‘O
Ibrahim! Verily, we do not eat food without a price.’ Ibrahim
then said, Verily, this food has a price.’ They said, What is its
price?’ He said, “You must mention the Name of Allah over it
before eating it and praise Allah upon finishing it.’ Jibril then
looked at MikaTl and said, This man has the right that his
Lord should take him as an intimate friend.’
4(U^=c &\ 44 v £.J\ \Z &}
iBut when he saw their hands went not towards it (the meal),
he mistrusted them,}
When Ibrahim saw that they were not eating, he became
scared and frightened by them. Then, when Sarah looked and
saw that he was honoring them, she began to serve them and
she was laughing. She said, What amazing guests we have.
£4 Tafsir Ibn Kathlr
We serve them ourselves, showing them respect and they do
not eat our food.’”* 11
Then, concerning Allah’s statement about the angels,
4GZ v \&)
4They said: ‘‘Fear not ,")
They were saying, “Do not be afraid of us. Verily, we are
angels sent to the people of Lut in order to destroy them.”
Then, Sarah laughed in delight of the good news of their
destruction. This is because they had caused much corruption
and their disbelief was severe. For this reason, she was
rewarded with the glad tidings of a son, even after her despair.
Concerning Allah’s statement,
vy-i ?jj 4 Mr
iand after Ishaq, of Ya'qub.)
This means that the son that she was going to have would
have a son (her grandson) who would succeed him and beget
many children. For verily, Ya'qub was the son of Ishaq, just as
Allah says in Surat Al-Baqarah,
jSm ij!\j tS-Cu jj-AjLu b A-X J Jfi ojllf CjjAjo
4 0 ft ft l ■ 4 4 ] (jlM ft J *' ■ ■■‘jj r-.' A ft
40 r were you witnesses when death approached Ya'qub? When
he said unto his sons, "What will you worship after me?” They
said, "We shall worship your God, the God of your fathers,
Ibrahim, Isma'il, Ishaq, One God, and to him we submit.")
[2:133]
From this point in this verse there is an evidence for those
who say that Isma'il was the son of Ibrahim who was to be
sacrificed. It could not have been Ishaq, because the glad
tidings were given that he would have a son bom to him
named Ya'qub. So how could Ibrahim be commanded to
sacrifice him when he was a small child and there had not
been born to him a child yet, named Ya'qub, who was
promised? The promise of Allah is true and there is no
m
At-Tabari 1 5 :389 .
Surah VL Hud (69-73) (Part-U)
85
breaking of Allah’s promise. Therefore, it is not possible that
Ibrahim was to sacrifice this child (Ishaq) with the condition
being as it was. This makes it clear that Ismail was the son
that was to be sacrificed and this is the best, most correct and
clearest evidence of that. And all praise is due to Allah.
4 J: ^ bV, 111; $£
iShe said (in astonishment): “Woe unto me! Shall l bear a
child while I am an old woman, and here is my husband an old
man?"}
Allah speaks of her statement in this verse, just as He spoke
of her action in another verse.
/ U y f I ^ * / // y / •/
iThen his wife came forward with a loud voice: she smote her
face, and said: "A barren old woman!''}[5\:29]
This was the custom of the women in their speech and actions
when they were expressing amazement.
4 Then said: “Do you wonder at the decree of Allah?"}
This means that the angels were saying to her, “Do not be
amazed at the command of Allah, for verily, whenever He
wants something, He merely says ‘Be’ and it is. So do not be
amazed at this, even though you are old and barren and your
husband is a very old man. Verily, Allah is able to do whatever
He wills.”
m if % ^ ji' & # &&
iThe mercy of Allah and His blessing be on you, O the family
(of Ibrahim). Surely, He (Allah) is All-Praiseworthy, All-
Glorious.}
This means that He is the Most Praiseworthy in all of His
actions and statements. He is praised and glorified in His
Attributes and His Self. For this reason, it is confirmed in the
two Sahihs that they (the Prophet’s Companions) said, “Verily,
we already know how to greet you with Salam (peace), but how
do we send Salah (prayer) upon you, O Messenger of Allah?”
He 3^ said,
86 Tafsir Ibn Kathir
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o lLl» LIS' jl ^1 p j
Jl ^3 oLii iiji ',j
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’‘Say, “O Allah, send
prayers upon Muham-
mad and the family of
Muhammad, just as You
have sent prayers upon
Ibrahim and the family
of Ibrahim. And bless
Muhammad and the fa-
mily of Muhammad, just
as You have blessed the
family of Ibrahim.
Trtdy, You are the All-
Praiseworthy, All-
Glorious ."s 111
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474. Then zohen the fear had gone away from (the mind of)
Ibrahim, and the glad tidings had readied him, he began to
plead with Us (Our messengers) for the people of Lilt.}
475. Verily, Ibrahim was, witlwut doubt, forbearing, used to
invoke Allah with humility, and was repentant .}
476. “O Ibrahim! Forsake this. Indeed, the commandment of
your Lord has gone forth. Verily, there will come a torment for
them which cannot be turned back.”}
[1 ' Path Al-Bari 6 :469 , and Muslim 1 :305 .
87
Surah U. Hud (74-76) ( Part-12 )
The Dispute of Ibrahim over the People of Lut
Allah, the Exalted, informs of what happened after the fright
of Ibrahim left him and he felt no more fear of the angels
when they refused to eat. After this, they gave him the glad
tidings of the birth of a son and the destruction of the people
of Lut. When they told him of this, he spoke to them as Said
bin Jubayr narrated concerning this verse. Said said: When
Jibril and the other angels who were with him came to
Ibrahim, they said,
&& &
iVerily, we are going to destroy the people of this town .>
Ibrahim said to them, “Will you destroy a town that has three
hundred believers in it?” They said, “No.” He then said, “Will
you destroy a town that has two hundred believers in it?”
They said, “No.” He said, “Will you destroy a town that has
forty believers in it?” They said, “No.” He then said, “Thirty?”
They still replied, “No.” This continued until he said, “Five?”
They said, “No.” Then he said, “What do you think if there is
one Muslim man in the town, would you destroy it?” They
said, “No.” With this, Ibrahim jg said,
t a ^ yu tSJ
iBut there is Lut in it. They said: " We know better who is
there. We will verily, save him and his family except his
wife.'"}
Therefore, Ibrahim remained silent and his soul was at rest. 111
Concerning Allah’s statement,
iVerily, Ibrahim was, without doubt, forbearing, used to
invoke Alllah with humility, and was repentant (to Allah).}
[ 11:751
This is a commendation for Ibrahim because of these beautiful
characteristics .
Then Allah says,
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At-Tabari 15:403.
88
Tafsir Ibn Kathir
$0 Ibrahim! Forsake this. Indeed, the commandment of your
Lord has gone forth.}
This means the decree was settled concerning them and the
Word was already given that they should be destroyed. The
evil torment was coming to them, that cannot be averted from
wicked people.
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477. And when Our messengers came to Lut, he was grieved
on account of them and was concerned for them. He said: "This
is a distressful day."}
478. And his people came rushing towards him, and since
aforetime they used to commit crimes, he said: "O my people!
Here are my daughters, they are purer for you. So have Taqwa
of Allah and disgrace me not with regard to my guests! Is there
not among you a single right-minded man?"}
479. They said: "Surely, you know that we have no need of
your daughters, and indeed you know well what we want!"}
The Coining of the Angels to Lut, His Grief, and His
Discussion with His People
Allah, the Exalted, informs about the coming of His
messenger angels. After they informed Ibrahim of their mission
to destroy the people of Lut, they left him and set out to
destroy Lut’s people that very night. After leaving Ibrahim,
they came to Lut. Some say that they came to him while he
was on a piece of land that belonged to him. Others say that
they came to him while he was in his home. They approached
him while they were in the most handsome of forms. They
appeared in the forms of young men with handsome faces.
This was a test from Allah that contained much wisdom and a
firm evidence. Their appearance saddened him (Lot) and he
felt grief in his soul because of them. He was afraid that if he
did not host them as his guests, someone else of his people
89
Surah 11. Hud (77-79) (Part-12)
would host them and harm them.
4 He said: "This is a distressful day."}
Ibn ‘Abbas and others said that this means, “A severe test for
him.”* 11 This was because he knew that he would have to
defend them and it would cause great problems for him.
Qatadah said, “They came to him while he was on a piece of
land that belonged to him. They requested him to host them.
He agreed, but he was shy of them and he walked in front of
them. On the way to his home he said to them in attempt to
convince them to go away, ‘By Allah, I do not know any people
on the face of the earth more wicked and disgusting than
these people of this town.’ Then he walked on a little further.
Then he repeated the same statement to them. He continued
doing this until he had repeated the same thing four times.”
Then Qatadah said, “They were ordered not to destroy them
until their Prophet testified against them of this.” 121
Concerning Allah’s statement,
irushing toivards him.}
meaning, they made haste and rushed due to their delight of
this (new young men).
Concerning the statement,
qA*-*; \i^ m}
}and since aforetime they used to commit crimes.}
This means that this did not cease being their behavior until
they were seized (by Allah’s torment) and they were still in the
same condition.
i f£j cA
}Hc said: "O my people! Here are my daughters (the women of
the nation), they are purer for you..."}
This was his attempt to direct them to their women, for verily
111 At-Tabari 15:411.
121 At-Tabari 15:408.
90
Tafsir Ibn Kathir
the Prophet is like a father for his nation. Therefore, he tries
to guide them to that which is better for them in this life and
the Hereafter. This is similar to his statement to them in
another verse,
? p 'Jt pi
4 Go you in unto the males of the nation, and leave those whom
Allah has created for you to be your wives ? Nay, you are a
trespassing people!^ 26:165-166]
Allah said in another verse,
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4They (the people of the city) said: “Did we not forbid you
from entertaining any of the 'A/flwfnP'X 15:70]
This means, “Didn’t we forbid you from hosting men (male)
guests?”
rfjG J) pr) id 'ji£ ~df>.
4 [hut] said: " These (the girls of the nation) are my daughters,
if you must act (so)." Verily, by your life, in their wild
intoxication, they were wandering blindly .>(15:71-72]
Then, Allah said, in this noble verse,
ip
iHere are my daughters, they are purer for you. 4
Mujahid said, “Actually, they were not his daughters, but they
were from among his nation. Every Prophet is like a father to
his nation.” 111 A similar statement has been reported from
Qatadah and others. 121
Concerning the statement,
4So have Taqwa of Allah and disgrace me not with regard to
my guests !}
111 At-Jabari 15:414.
121 At-Tabari 15:413.
91
Surah IT Hud (80-81) (Part-12)
This means, “Accept what I command you by limiting the
fulfillment of your desires to your women.”
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Us there not among you a single right-minded man?}
This means, “Is there not a good man among you who will
accept what I am enjoining upon you and abandon what I
have forbidden for you?”
iThey said: " Surely , you know that we have no need of your
daughters .. ."}
This means, “Verily, you know that we do not want our
women, nor do we desire them.”
4ijz&^0
4and indeed you blow well what we want!}
This means, “We only want males and you know that. So
what need is there for you to continue speaking to us about
this?”
'Ash <4 dp S-i ty. Pf!> 4^ sj'* ii •j» 4 J ji H}
^ CT^ 5 ' (*^"^4* prZ^
480. He said: "Would that I had strength to overpower you, or
that I could betake myself to some powerful support."}
481. They (messengers) said: "O Liit! Verily, we are the
messengers from your Lord! They shall not reach you! So travel
with your family in a part of the night, and let not any of you
look back; but your wife (will remain behind), verily, the
punishment which will afflict them, will afflict her. Indeed,
morning is their appointed time. Is not the morning near?"}
Lut’s Inability, His Desire for Strength and the Angels'
Informing Him of the Reality
Allah, the Exalted says that Lut was threatening them with
his statement,
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92
Tafsir Ibn Kathtr
4 Would that I had strength (men) to overpower you,}
meaning, 1 would surely have made an example of you and
done (harm) to you from myself and my family.’ In this regard,
there is a Hadith which is reported from Abu Hurayrah that
the Messenger of Allah said,
iSjk jil i>jj 4ui vJ-j*
J ri IjJ (J? & l/i ill
a May Allah’s mercy be upon Lut, for verily, he betook himself
to a powerful support -[meaning Allah, the Mighty and
Sublime.] Allah did not send any Prophet after him, except
amidst [an influential family] among his people *
With this, the angels informed him that they were the
messengers of Allah sent to them. They also told him that his
people would not be able to reach him (with any harm).
iThey (messengers said): “O Lilt! Verily, we are the
messengers from your Lord! They shall not reach you!}
They commanded him to travel with his family during the last
part of night and that he should follow them from behind. In
this way it would be as though he were driving his family (as a
cattle herder).
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iand let not any of you look back;}
This means, “If you hear the sound of what (torment) befalls
them (the people of the village), do not rush towards that
disturbing noise. Rather, continue leaving.”
^}
ibut your wife,} Most of the scholars said that this means that
she would not travel at night and she did not go with Lot.
Rather, she stayed in her house and was destroyed. Others
said that it means that she looked back (during the travel). This
later group says that she left with them and when she heard
the inevitable destruction, she turned and looked back. When
hi
At-Tirmidhi no . 3 1 16 .
93
Surah 11. Hud (82-83) (Part-12)
she looked she said, “O my people!” Thus, a stone came down
from the sky and killed her. Then they (the angels) brought
close to him the destruction of his people as good news for him,
because he said to them, “Destroy them in this very hour.”
They replied,
ilndeed, morning is their appointed time. Is not the morning
near?}
They were saying this while Luts people were standing at his
door. They tried to rush his door from all sides and Lut was
standing at the door repelling them, deterring them and trying
to prevent them from what they were doing. Yet, they would
not listen to him. Instead, they threatened him and sought to
intimidate him. At this point, Jibril came out to them and
struck them in their faces with his wing. This blow blinded
their eyes and they retreated, unable to see their way. This is
as Allah said,
4A,j^j qUe 'jijJj l-'. l li i if- tjij'j
4And they indeed sought to shame his guest (asking to commit
sodomy with than). So We blinded their eyes (saying), “Then
taste you My torment and My warnings. "^[54:37]
*aT) j A Lfio
Ji Ji&j ■Qj
482. So when Our commandment came, We turned them
upside down, and rained on them stones of clay, in an array.}
483. Marked from your Lord; and they are not ever far from
the wrongdoers.}
The Town of Lut’s People is overturned and Their
Destruction
Allah, the Exalted, says,
H’J\ a}
4So when Our commandment came,}
This happened at sunrise.
94
Tafsir Ibn Kathir
4We [turned it]...} The city of Sadum (Sodom)
iupside down,} This is similar to Allah’s statement,
4So there covered than that which did cover (torment with
stones). }\ 53:54]
This means, “We rained upon it with stones made of SijjU."
SijjU is a Persian word meaning stones made of clay. This
definition has been mentioned by Ibn ‘Abbas and others. 111
Some of the scholars said that it (SijjU) derived from the word
Sang, which means a stone. Some others said it means Wakil,
which is clay. In another verse Allah says,
ithe stones of clay,} This means clay made into strong, hard
stone. Some of the scholars said it means baked clay. Al-
Bukhari said, “SijjU means that which is big and strong.”
Concerning Allah’s statement,
4in an array.} Some of the scholars said that Mandud means
the stones were arranged in the heavens and prepared for that
(destruction). Others said,
4in an array.} This word means that some of them (the stones)
followed others in their descent upon the people of Lut.
Concerning the statement,
i^y^}
4^ Marked } meaning the stones were marked and sealed, all of
them having the names of their victims written on them.
Qatadah and Ikrimah both said, “ Musdwwamah means each
m
At-Tabari 15:434.
Surah YL Hud (84) ( Part-12 )
95
stone was encompassed by a sprinkling of red coloring.” 11 ' The
commentators have mentioned that it (the shower of stones)
descended upon the people of the town and upon the various
villages around it. One of them would be speaking with some
people when a stone would strike him from the sky and kill
him while he was among the people. Thus, the stones followed
them, striking the people in the entire land until they destroyed
them all. Not a single one of them remained.
Concerning Allah’s statement,
ot Jt
iand they are not ever far from the wrongdoers.}
This means that this vengeance (of Allah) is not far from
similar wrongdoers. Verily, it has been reported in a Hadith of
the Sunan collections, from Ibn ‘Abbas, which he attributed to
the Prophet %,
« Whoever you find doing the deed of Lut's people
[homosexuality] , then kill the doer and the one who allows it to
be done to him (both partners ).» f21
4 'S', CAm oCl Xj\j {Zssae& xi\ 3'3>Jb 3U»J'
484. And to the Madyan people (We sent) their brother
Shu'ayb. He said: "O my people! Worship Allah, you have no
other god but Him, and give not short measure or weight. I see
you in prosperity and verily, I fear for you the torment of a
Day encompassing."}
The Story of the People of Madyan and the Call of
Shu'ayb
Allah, the Exalted, says, “We sent a Messenger to the people
of Madyan.’ They were a tribe of Arabs who lived between the
land of the Al-Hijaz and Ash-Sham, close to the land of Ma'an.
1,1 At-Jabari 15:438.
Abu Dawud no .4462, At-Tirmidhi no. 1456 and Ibn Majah, no.
2561.
Tafsir Ibti Kathir
Their land was known
by the name of their
tribe and was thus,
called Madyan. Allah
sent unto them the
Prophet Shu'ayb and
he was of the noblest
of them in lineage.
For this reason, Allah
said,
4 their brother Shu'ayb .}
Shu'ayb commanded
them to worship Allah
alone without asso-
ciating any partners
with him. He also pro-
hibited them from
cheating in their
weights and measures
(for business transac-
tions).
41 see you in prosperity } meaning, ‘in your livelihood and your
provisions. And verily, I fear that you will be deprived of this
bounty that you are enjoying by violating Allah’s prohibitions.’
^ oCl Zi\j}
4and verily, I fear for you the torment of a Day
encompassing.}
This means the abode of the Hereafter.
96
M
. if > / X •> <
485. "And O my people! Give fidl measure and weight in
justice and reduce not the things that are due to the people, and
do not commit mischief in the land, causing corruption."}
Surah 11. Hud (85-87) (Part-1?)
97
486. "That which is left by Allah is better for you, if you are
believers. And I am not a guardian over you. "4
First, he (Shu'ayb) prohibited them from cheating in
business by decreasing the weights whenever they gave
(products) to people. He commanded them to give just
measure and weight whether they were giving or receiving (in
transactions). He also forbade them from causing mischief and
corruption in the land. This was due to their practice of
highway robbery along the roads. Abu Ja'far bin Jarir said,
ip £
iThat which is left by Allah (after giving the rights of the
people) is better for you,}
This means what you gain from your successful business
dealings in which you have given just measure, is better for
you than wrongfully taking the wealth of the people.” 1 ' 1 Ibn
Jarir said that this statement has been reported from Ibn
‘Abbas and I say it is similar to Allah’s statement,
ifyLLj ^ js^
4Say : " Not equal are Khabith (all that is evil) and Tayyib (all
that is good), even though the abundance of Khabith may please
you. ”H5:100J
Allah then says,
4M* ia
4And I am not a guardian over you.}
This means a watcher over you people. In other words, “Do
this for Allah and not to be seen by the people.”
L* Uyi ili £ Ajl jl A’p *. \J\£>}
i
jluk
487. They said: "O Shu'ayb! Does your Salah command you
that we give up what our fathers used to ivorship, or that we
give up doing what we like with our property? Verily, you are
the forbearer, right-minded!" 121 }
1,1 At-Tabari 15:447.
^ They said this sarcastically.
98
Tafsir Ibn Kathir
The Response of Shu‘ayb*s People
They said to Shu'ayb, in mockery,
iDoes your Salah} Al-A‘mash said, “This means your
reading.”
XSt C & o\
4 command you that we give up what our fathers used to
worship, $
meaning the idols and statues.
Li IS) Jjiu J jfy
ior that we give up doing what we like with our property ?$
This means, “Should we abandon our practice of lightening the
scales because of your statement? This is our wealth and we
will do with it as we please.” Al-Hasan said concerning Allah’s
statement,
C & ol di&b
iDoes your Salah command you that we give up what our
fathers used to worship ,^>[1 1:87]
“By Allah, this means that his prayer commanded them to
abandon what their fathers used to worship.”^ 1 * At-Thawri
said concerning Allah’s statement,
Li o' jfy
4or that we give up doing what we like with our property ?}
“They were speaking in reference to the paying of Zakah
(charity).”
iVerily, you are the forbearer right-minded !}
Ibn ‘Abbas, Maymun bin Mihran, Ibn Jurayj, Ibn Aslam, and
Ibn Jarir all said, “These enemies of Allah were only saying
this in mockery. May Allah disfigure them and curse them
ll] At-Tabari 15:451.
99
Surah 11. Hud (88) ( Part-12 )
from ever receiving His mercy. And verily, He did so.”' 1 '
ol Oyt Lf t — *■ lijy jjj jj j* fjZ Je o£" oj
cJs> idt C^Ai* b> J C o', ii£ t jj
488. He said: "O my people! Tell me if I have a clear evidence
from my Lord and He has given me a good sustenance from
Himself (shall I corrupt it by mixing it with the unlawfully
earned money). I wish not, in contradiction to you, to do that
which I forbid you. I only desire reform to the best of my
power. And my guidance cannot come except from Allah, in
Him I put my trust and unto Him I repent."}
Shu'ayb’s Refutation of His People
He said to them: Do you see O my people, that if I
4<j0 &'£>.$}
ihave a clear evidence from my Lord}
meaning, upon clear guidance in that which I am calling to.
4&Z % 4%}
4and He has given me a good sustenance from Himself.}
It has been said that he meant the prophethood. It has also
been said that he meant the lawful provisions. It seems that
the verse carries both meanings. Ath-Thawri said,
ihi Z j} 3 4y1 %}
41 wish not, in contradiction to you, to do that which I forbid
you.}
meaning, ‘do not forbid you from something and at the same
time I contradict my prohibitions in secret behind your backs,
doing what I have forbidden.’ This is similar to what Qatadah
said concerning Allah’s statement,
4& Z di 3 4 %}
41 wish not, in contradiction to you, to do that which I forbid
m
At-Tabari 15:453.
100
Tafsir Ibn Kathlr
you .>
“He is saving. 1 do not forbid you all from something while I
do it myself.’” 111
$1 only desire reform to the best of my power.}
This means, “In that which I command and forbid you, I only
want to correct your affair as much as I am able.”
4And my guidance cannot come }
This means, “In whatever I intend that agrees with the truth.”
iexcept from Allah, in Him 1 put my trust}
This means in all of my affairs.
iand unto Him I repent.} meaning; “I return.” This has been said
by Mujahid and others. 121
489. " And O my people! Let not my Shiqaq cause you to suffer
the fate similar to that of the people of Nuh or of Hiid or of
Salih, and the people ofLiit are not far off from you!”}
490. "And ask forgiveness of your Lord and tum unto Him in
repentance. Verily, my Lord is Most Merciful, Most Loving.”}
He (Shu'ayb) said to them,
U** pZ/k *
4And O my people! Let not my Shiqaq cause you}
This means, “Do not let your hatred and enmity of me cause
you to persist in your corruption and disbelief. If you continue
111 At-Tabari 15:453.
121 At-Tabari 15:454.
Surah 11. Hud (91-92) (Part-12)
101
this way, you will suffer the same vengeance and torment that
overcame Nuh’s people, Hud’s people, Salih’s people and Lut’s
people.” Qatadah said,
4 And O my people! Let not my Shiqaq cause you ^
“He is saying, T)o not be influenced by your differing with
me.’" 111 As-Suddi said, “This means your enmity of me should
not lead you to continue in misguidance and disbelief, or else
you will be afflicted by what afflicted them.”
Concerning His statement,
iand the people of Lilt are not far off from you!}
It has been said that this refers to the period of time. Qatadah
said, “This means that they were only destroyed before you
yesterday.” It has also been said that it refers to place.
Actually, the verse carries both meanings.
4And ask forgiveness of your Lord } from the previous sins.
4and turn unto Him in repentance .} In whatever evil actions yo>*
may encounter in the future.
Concerning his statement,
iVerily, my Lord is Most Merrj^i Mosf Loving > to those who
repent. , ° *
Cj A£ij ^ ^ Jjrf
\ ojUjj Uj of 'fL>\
491. They said: “O Shu'ayb! We do not understand much of
what you say, and we see you weak among us. Were it not for
your family, you would have been stoned, and you are not
m
At-Tabari 15:455.
202
Tafsir Ibn Kathir
powerful against us."}
492. He said: "O my people! Is then my family of more weight
with you than Allah? And you have cast Him away behind
your backs. Verily, my Lord is surrounding all that you do."}
The Response of Shu'ayb’s People
They said,
<*il£ e &&
40 Shu'ayb! We do not understand} This means that we do not
comprehend.
4<j^}
4much} ‘most of what you say’. Ath-Thawri said, “He (Shu'ayb)
was called the orator of the Prophets. ” |11 As-Suddi said,
4and we see you weak among us.} “They meant, You are only one
person.’” Abu Rawq said, “They meant. You are despised,
because your tribe is not upon your religion.’”
4Were it not for your family, you would have been stoned,}
This means, your people. Were it not for their powerful
position over the people of Madyan, they would have stoned
him to death. Some said that this means with rocks. It has
also been said that this means that they would have cursed
and insulted him verbaiiy.
^ _/>» £j -L '^j}
4and you are not powerful agu. ms * us -^
This means, “You have no position of power oC' er us -”
Shu'ayb’s Refutation of His People
4-ii Sj
4He said: "O my people! Is then my family of more weight
with you than Allah?" <t}
m
At-Tabari 15:458.
203
Surah 11. Hud (93-95) (Part-12)
\w> Ulj
5 i $
$ JaL_i
/> » -'-' "* » ,</ -V ' ^ »< < — -
* J -* 9 A-T^L-Jl-Xp^rfU^^ ^ ■ J j a A hh _3llm
%te2f\2ki4\
f^l s^r*“J. ' \yQ&*4jy^j
*•*> *'»
)Wj*-
:. 1 "K < \' ■- n -m?
m&m \,He says: You would
leave me alone out of
respect for my people
but not out of respect
for the greatness of
the Lord, the Most
Blessed and Exalted?
Does not your awe of
Allah prevent you
from harming His
Prophet? Indeed you
have placed the fear
of Allah,
4 behind your backs. $>
This means that you
have thrown it behind
you. You do not obey
it, nor do you respect
it.
4-£L^ SjLL*j KL> jj C£j\fy
4 Verity, my Lord is
surrounding all that you
do.}
This means that He knows all of your actions and He will
reward you according to them.
' -r* J tjl.it j 4 kj>— J^lt j\ a5lC ,^t IjtLti j yCj j }
u|Jb C*- l!2> !’ty! v^i-J p >lg -=»'« 4 41 0-i^" j*
. V. k^A*^r 4 j^ i u lU i^jji jujl J til 4-*^
oj4 CT 1ju| >51 \ i .
493 . "And O my people! Act according to your ability, and I
am acting. You will come to know who it is on whom
descends the torment that will cover him with ignominy, and
who is a liar! And watch you! Verily, I too am watching with
you."}
494. And when Our commandment came, We saved Shu'ayb
104
Tafsir Ibn Kathir
and those who believed with him by a mercy from Us . And As-
Sayhah (atvful cry) seized the wrongdoers, and they lay
(Jathimin) in their homes.}
495. As if they had never lived there! So away with Madyan
just as Thamild went away! }
Shu'ayb’s threatening of His People
When the Prophet of Allah, Shu'ayb, despaired of their
response to him, he said, “O my people,
4 Act according to your ability,}
This means, “Act according to your current ways.” This is
actually a severe threat.
41 am acting.} according to my way.
4You will come to knmo who it is on whom descends the
torment that will cover him with ignominy, and who is a liar!}
meaning, between me and you.
4 And watch you!} This means to wait.
41 too am watching with you.} Allah then says,
4
4And what Our commandment came, We saved Sltu'ayb and
those who believed with him by a mercy from Us. And As-
Sayhah (awful cry) seized the wrongdoers, and they lay
(Jathimin) in their homes.}
His saying Jathimin means extinct and lifeless without any
movement. Here Allah mentions that a loud ciy ( Sayhah ) came
to them. In Surat Al-A‘raf He says a severe quake ( Rajfah )
Surah 11. Hud (93-95) ( Part-12 )
105
came to them. In Surat Ash-Shu'ara’, He said it was a torment
of a cloudy day. They were one nation upon which all of these
punishments were gathered on the day of their destruction. In
each context, Allah only mentioned that which was suitable. In
Surat Al-A‘raf when they said,
ip:
4 We shall certainly drive you out, O Shu’ayb, and those who
have believed with you from our town. 4(7:88]
In this verse it was suitable to mention a tremor, or quake
(Rajfafy. The earth in which they practiced their wrongdoing
and they wanted to expel their Prophet from it, shook them.
Here, due to their disrespectful manners in speaking to their
Prophet, Allah mentioned the awful cry ( Sayhah ) which
overcame them and killed them. In Surat Ash-Shu'ara’ when
they said,
4 i>) <yi \ij£ l'. 4
iSo cause a piece of the heaven to fall on us, if you are of the
truthful!}[26\187\
Allah said in response,
0^ joj Jf .iljc pijiij
4 So the torment of the day of Shadow seized them . Indeed that
was the torment of a Great Day. }[26: 189]
This is from the intricate secrets and to Allah belongs all
praise and much bounty forever.
Concerning the statement,
4kS3j3ai?>
iAs if they had never lived there!} This means it was as if
they had not lived in their homes before that.
4*a cr \'z ^4
4 So away with Madyan as just as Thamud went away!}
They (Thamud) were their neighbors and they did not live far
from the homes of the people of Madyan. They were similar in
their disbelief and their highway robbery. They were also both
Arabs.
107
Surah 11. Hud (96-99) ( Part-12 )
Allah also said,
j& Jii ,$vj lit JUi , T>*
o^, Q3 4'i 4 i[
4Bwf Fir'awn belied and disobeyed. Then he turned his back,
striving (against Allah). Then he gathered (his people) and cried
aloud. Saying: “ I am your lord, most high.” So Allah, seized
him with exemplary punishment for his last and first
transgression . Verily, in this is an instructive admonition for
whosoever fears Allah. ^[79:21-26]
Allah also said,
jjy5' J4-/J jdll fx (&}
4He will go ahead of his people on the Day of Resurrection, and
will lead them into the Fire, and evil indeed is the place to
which they are led.}
This will be the condition of those who were followed. They will
have a great share of the punishment on the Day of
Resurrection. This is as Allah says,
4#^ -i Jpj JLi
iFor each one there is double (torment), but you know not.} [7:38]
Allah also says that the disbelievers will say while they are in
the Hellfire,
& & &£ C£l \
i"Our Lord! Verily, we obeyed our chiefs and our great ones,
and they misled us from the (right) way. Our Lord! Give them
double torment."} [33:67-68]
Concerning the statement,
iThey were pursued by a curse in this (deceiving life of this
world) and (so they will be pursued by a curse) on the Day of
Resurrection.}
meaning, *We have made them to be followed by something
more than the punishment of the Fire and that is their being
cursed in this life.’
108
Tafsir Ibn Kathir
4>jC- 5 ' %>' s*i }yj}
iand on the Day of Resurrection , evil is the gift granted.}
Mujahid said, “Another curse will be added to them on the
Day of Resurrection, so these are two curses.”* 1 * ‘Ali bin Abi
Talhah said that Ibn ‘Abbas said,
ievil indeed is the gift granted.}
“The curse of this life and the Hereafter.”* 2 * Ad-Dahhak and
Qatadah both said the same thing.* 3 * This is similar to Allah’s
statement,
iXLa. j j , y d}. iid* (£&£)}
<<3; p-* fyj GiK
}And We made them leaders inviting to the Fire: and on the
Day of Resurrection, they will not be helped. And We made a
curse to follow them in this world, and on the Day of
Resurrection, they will be among the despised. >[28:4 1-42]
Allah also says,
> ?'
1 it?*
iThe Fire, they are exposed to it, morning and afternoon. And
on the Day when the Hour will be established (it will be said to
the angels): "Cause Fir’awn's people to enter the severest
torment!"}[40:46]
f.l& C J dAj C£/i\ ^
lij % $ it 6 & y. & u
ilOO. That is some of the news of the (population of) towns
which We relate unto you; of them, some are (still) standing,
111 Af-Tabari 15:468.
* 2 * Al-Tabari 15:469.
* 3 * Al-Tabari 15:469, 470.
Surah VL Hud ( 100-101 ) (Part-12)
109
and some have been (already) reaped .}
4101. We wronged them not, but they wronged themselves. So
their gods whom they call upon besides Allah, profited them
naught when there came the command of your Lord, nor did
they add aught to them but destruction .>
The Lesson taken from the Destroyed Towns
When Allah mentioned the story of the Prophets and what
happened with them and their nations - how He destroyed the
disbelievers and saved the believers - He goes on to say,
$ St m
4That is some of the news of the (population of) towns }
meaning, news of them
4%p &£}
iwhich We relate unto you; of them, some are (still)
standing ,}
This means still remaining.
iand some have been (already) reaped.}
This means totally destroyed.
4 We wronged them not,} This means, “When We destroyed
them.”
£& j&}
4but they wronged themselves.}
their rejecting their Messengers and disbelieving in them.
4So their gods, profited them [not]...}
This is referring to their idols that they used to worship and
invoke.
io* Oi}
no
Tafstr Ibn Kathir
iother than Allah
naughty the idols did
not benefit them, nor
did they save them
when Allah’s com-
mand came for their
destruction.
X > i' i // V
Jf-
inor did they add aught
to them but destruction .y
Mujahid, Qatadah
and others said, “This
means loss. Because
the reason for their
destruction and their
ruin was that they
followed those false
gods. Therefore, they
were losers in this life
and the Hereafter.” 1 11
jiJ Ti', J±ii6Sjy
>-jj o', u
4202. Such is the punishment of your Lord when He seizes the
(population of) towns while they are doing wrong. Verily, His
punishment is painful (and) severe.y
It is as though Allah is saying, “Just as We have destroyed
these wicked generations who rejected their Messengers, We
will do the same to any who are like them.”
U}
iVerily, His punishment is painful (and) severe.y
In the Two Sahlhs, it is recorded that Abu Musa said that
the Messenger of Allah =gz said,
m
rrr
> - tf 'i ' > "?v. :r
J ' .i }\ ^ JUi
■ * '. > r >J L' u' ^
f#*-
f
At-Tabari 15:473.
Surah TL Hud ( 103-105 ) (Part-12)
111
lij L />- <*>* j) 11
* Verily, Allah gives respite to a wrongdoer until He seizes him
and he cannot escape .»
Then the Messenger of Allah sg recited,
4*4^ J*j ii£_> Ji5
iSuch is the punishment of your Lord when He seizes the
towns while they are doing wrong . ^ ,! l
ft J5. feft vUi ^ Jiui 4 l\}
Jir* •/*% *J ofc j£ ^ ^?>t
4:.'t
'*» JUa— J
4103. Indeed in that (there) is a sure lesson for those who fear
the torment of the Hereafter. That is a Day whereon mankind
will be gathered together, and that is a Day when all will be
present .}
4104. And We delay it only for a term (already) fixed.}
4105. On the Day when it comes, no person shall speak except
by His (Allah's) leave. Some among them will be wretched and
(others) blessed .}
The Destruction of the Towns is a Proof of the
Establishment of the Hour (Judgement)
Allah, the Exalted, is saying that in the destruction of the
disbelievers and the salvation of the believers by us is,
4'i^}
4a sure lesson}.
This means an admonition and lesson concerning the
truthfulness of that which We are promised in the Hereafter.
}m car 4 ijx Oij ^
4Verily, We will indeed make victorious Our Messengers and
those who believe in this world's life and on the Day when the
witnesses will stand forth. ^(40:51]
[i|
Fath Al-Bari 8 :205 , and Muslim 4 : 1997 .
112
Tafsir Ibti Kathir
Allah, the Exalted, also says,
iSo their Lord revealed to them: "Truly, We shall destroy the
wrongdoers .} [14:13]
Concerning Allah’s statement,
iThat is a Day whereon mankind will be gathered together, }
This means the first of them and the last of them. This is
similar to Allah’s statement,
4And We shall gather them all together so as to leave not one of
them behind [18:47]
iand that is a Day when all will be present .}
This means a day that is great. The angels will be present, the
Messengers will gather and all of the creation will be gathered
with their families. The humans, Jinns, birds, wild beasts and
domesticated riding animals will all be gathered. Then the
Most Just, Who does not wrong anyone even an atom’s weight,
will judge between them and He will increase their good deeds
in reward.
Concerning the statement,
iAnd We delay it only for a term (already) fixed.}
This means for a fixed period of time than cannot be increased
or decreased.
Then He says,
iOn the Day when it comes, no person shall speak except by
His (Allah's) leave.}
This means that on the Day of Judgement no one will speak
except with the permission of Allah. This is similar to another
verse, which says,
Surah 11. Hud (103-105) (Part-12)
113
4<>>'4 3% -,>> 2 4 Z vi y>
4 they will not speak except him whom the Most Gracious
(AllOh) allows, and he will speak what is right.} [78:38]
Allah also says,
llvi'Jl
4And all the voices will be humbled for the Most Gracious
(Allah).} [20:108]
In the Hadith about the intercession, which is recorded in the
Two Sahihs, the Messenger of Allah jg said,
Ip-Jjl lS 1 Vj -Oj ; Vj»
8 No one will speak on that day except the Messengers, and the
call of the Messengers will be, "O Allah, save us, save
Concerning Allah’s statement,
J Or"
iSome among them will be wretclted and (others) blessed.}
This means that from the people of the gathering (on
Judgement Day), some will be miserable and some will be
happy. This is as Allah said,
4j*4 j &J>j 03 j ji}}
iWhen a party will be in Paradise and a party in the blazing
Fire} [42:7]
Al-Hafiz Abu Yala recorded in his Musnad on the authority
of Ibn ‘Umar that ‘Umar said, “When this verse was revealed,
4X0) £4}
4Some among them will be wretched and (others) blessed.}
I asked the Prophet jg, ‘O Messenger of Allah, will there be a
sign for us to know (which party we are from)? Will it be
because of something that a person did, or something that he
did not do?’ He said.
•J jl>- l»j <1 V0- U £ji Ji
111
Fath Al-Bari 2 :34 1 , and Muslim 1 : 169 .
114
Tafsir Ibn Kathir
c 0 'Umar, it will be due to something that he did and the pens
wrote it down. But every easy deed was created for its purpose
(to be carried out) .» ,I)
Then Allah explains the situation of the wretched people and
the happy people. He, the Exalted, says,
C Ijj ^ A 0$
a 3& #: h % & c vi joVtj
4106. As for those who are wretched, they will be in the Fire,
in it they will experience Zafir and Shahiq . ^
4107. They will dwell therein for all the time that the heavens
and the earth endure, except as your Lord wills. Verily, your
Lord is the doer of whatsoever He intends (or wills).
The Condition of the Wretched People and their
Destination
Allah, the Exalted, says,
& Q A>
iin it they will experience Zafir and Shahiq.}
Ibn ‘Abbas said, “Az-Zafir is a sound in the throat and Ash-
Shahiq is a sound in the chest. This means that their exhaling
will be Zafir and their inhaling will Shahiq .”* 2 * This will be due
to the torment that they will be experiencing. We seek refuge
with Allah from such evil.
ij&'j exp - « C ^^}
iThey will dwell therein for all the time that the heavens and
the earth endure,}
Imam Abu Jafar bin Jarir said, “It was from the customs of
the Arabs that when they wanted to describe something that
would last forever, they would say, This is as enduring as the
heavens and the earth.’ Or, It will last as until the night and
day separate.’ They would say, ‘As long as talkers at night
continue to chat.’ They meant by these statements the
I 1 * At-Tirmidhi no. 31 1 1 .
121 Af-Tabari 15:480.
115
Surah 11. Hud ( 106-107 ) ( Part-12 )
condition of eternity. Therefore, Allah addressed them in a
manner that they were familiar with among themselves. Thus,
He said,
& IJjt
4 They will dwell therein for all the time that the heavens and
the earth endure
The literal meaning is also intended with; “for all the time that
the heavens and the earth endure.” This is due to the fact
that there will be heavens and earth in the life of the next
world, just as Allah said,
4 On the Day when the earth will be changed to another earth
and so will be the heavens [14:48]
For this reason, Al-Hasan Al-Basri said concerning the
statement of Allah,
4 the heavens and the earth endure.}
“Allah is referring to a heaven other than this heaven (which
we see now) and an earth other than this earth. That (new)
heaven and earth will be eternal.”
• Concerning Allah’s statement,
4LJ, G & %\ l #j & C
4except as your Lord wills. Verily, your Lord is the doer of
whatsoever He intends .}
This is similar to His statement,
4The Fire be your dwelling place, you will dwell therein
forever, except as Allah may will. Certainly your Lord is All-
Wise, All-Knowing .} [6:128]
It has been said that the exception mentioned in this verse
refers to the disobedient among the people of Tawhid. It is
these whom Allah will bring out of the Fire by the intercession
111 At-Jabari 15:481.
116
Tafsir Ibn Kathir
of the interceders. Those who will be allowed to intercede are
the angels, the Prophets and the believers. They will intercede
even on behalf of those who committed major sins. Then, the
generous mercy of Allah will remove from the Fire those who
have never done any good, except for saying La ilaha illatldh
one day of their life. This has been mentioned in numerous
authentic reports from the Messenger of Allah including
narrations from Anas bin Malik, Jabir bin ‘Abdullah, Abu Sa'id
Al-Khudri, Abu Hurayrah and other Companions. No one
remains in the Fire after this fined intercession, except those
who will remain there forever without escape. This is the
opinion held by many of the scholars, both past and present,
concerning the explanation of this verse.
Hit U V) U IJj cyji aZ)S Jp ojjit
4 J*
il08. And those who are blessed, they will be in Paradise,
abiding therein for all the time that the heavens and the earth
endure, except as your Lord wills : a gift without an end.}
The Condition of the Happy People and their
Destination
Allah, the Exalted, says,
'S fiat
iAnd those who are blessed.} These are the followers of the
Messengers.
4^they will be in Paradise,} This means that their final
abode will be Paradise.
jJfL}
^abiding therein for all the time}
This means that they will remain there forever.
& c vj £}
4that the heavens and the earth endure, except as your Lord
wills :}
117
Surah 11. Hud (108) (Part-12)
The meaning of the exception that is made here is that the
condition of eternal pleasure that they will experience therein
is something that is not mandatory by itself. Rather, it is
something that is dependent upon the will of Allah. Unto Him
belongs the favor of immortality upon them. For this reason
they are inspired to glorify and praise Him, just as they are
inspired to breathe. 1 11 Ad-Dahhak and Al-Hasan Al-Basri both
said, “It is about the right of the disobedient people of Tawhid
who were in the Fire and then brought out of it.” Then Allah
finished this statement by saying,
4 /ft?
ia gift without an end.} This means that it will never be cut off.
This has been mentioned by Mujahid, Ibn ‘Abbas, Abu Al-
‘Aliyah and others. 12 ' This has been mentioned so that the
suspicious person will not doubt after the mention of the will of
Allah. Someone may think that the mention of Allah’s will here
means that the pleasure of Paradise may end or change. To the
contrary, it has been decreed that this pleasure will truly be
forever and will never end. Likewise, Allah has clarified here
that the eternal torment of the people of the Fire in Hell also is
due to His will. He explains that He punishes them due to His
justness and wisdom. This is why He says,
^Verily, your Lord is the doer of whatsoever He intends. }
Similarly, Allah says,
il (Uj ji? ft
4He cannot be questioned as to what He does, while they will
be questioned. >[ 21 : 23 ]
Here, Allah soothes the hearts and affirms the intent, by His
saying,
4 /ft? ivLft
4a gift without an end.} It has been recorded in the Two Sahihs
that the Messenger of Allah jg said.
111 Muslim 4:2181.
121 AMabari 15:490.
118
Tafsir Ibn Kathir
>>- < -> - MT>|'
ij 5 tf;
id
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cjiiii^ aUJi is £& £ul
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! jlljl Uj «o^>
• Death will be brought
in the farm of a hand-
some ram (on the Day of
Judgement) and it will be
slaughtered between
Paradise and the Hellfire.
Then, it will be said, “O
people of Paradise! Eter-
nity and no death! O
people of Hellfire! Eter-
nity and no death!"t ll]
In the Safylfy it is
recorded that the
Messenger of Allah jg$
said,
l\ !<yi Jil U : JUjb
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jl t)jj i Ixl — i lj ~>t ■ />* t)l OJj t ixl \ j*j 4 j 1 j. .j.j l) 1 Oij
«ix'l ■£
«Jf u>i// fee said, ‘O people of Paradise, verily you will live and
you will never die. You will remain young and you will never
grow old. You will remain healthy and you will never become
ill. You will be happy and you will never grieve . » |2 ’
m
12 ]
Jj Ji pASVj'* -*r“. w*» j| ujxw-j u t> jy* ^ju cj o*» jay
Ji *-^6 v^£=»i' t?'* AjJJ Jj*
(4^0 & yf Qj Q Jf fftf (»t? >%3 oj d?
Fath Al-B&ri 8 :282 , and Muslim 4 :2 188 .
Muslim 4:2182.
Surah 11. Hud ( 109-111 ) (Part-12)
119
4%j^-
4109. So be not in doubt as to what these people (pagans and
polytheists) worship. They worship nothing but what their
fathers worshipped before (them). And verily, We shall repay
them in full their portion without diminution.}
4110. Indeed, We gave the Book to Musa, but differences arose
therein, and had it not been for a Word that had gone forth
before from your Lord, the case would have been judged
between them, and indeed they are in grave doubt concerning it
(this Qur'an).}
4111. And verily, to each of them your Lord will repay their
works in full. Surely, He is All- Aware of what they do.}
Associating Partners with Allah is no doubt Misguidance
Allah, the Exalted, says,
4X& zz IL: j, £ %}
4 So be not in doubt as to what these people worship.}
This refers to the polytheists. Verily, what they are doing is
falsehood, ignorance and misguidance. Verily, they are only
worshipping what their fathers worshipped before. This means
that they have no support for their Shirk. They are only
mimicking their fathers in ignorance. Therefore, Allah will give
them due recompense for that and He will punish them with a
punishment the likes of which none can give besides Him. If
they did any good deeds, then Allah will reward them for those
good works in this life, before the life of the Hereafter.
Concerning Allah’s statement,
JL "V
4And verily, We shall repay them in full their portion without
diminution.}
‘Abdur-Rahman bin Zayd bin Aslam said, “We will pay them in
full their portion of punishment without diminution. ” l 11 Then,
Allah mentions that He gave Mtisa the Book, but the people
|i|
At-Tabari 15:492.
120
Tafsir Ibn Kathir
differed concerning it. Some believed in it and some
disbelieved in it. Therefore, you, Muhammad, have an example
in the Prophets who came before you. So do not grieve or be
upset by their denial of you.
‘J ot
y&}
iand had it not been far a Word [Kalitnah] that had gone forth
before from your Lord, the case would have been judged
between them,}
Ibn Jarir said, “If it were not that the punishment had already
been delayed until an appointed time, then Allah would have
decided the matter between you now. The word Kalimah
carries the meaning that Allah will not punish anyone until
the proof has been established against him and a Messenger
has been sent to him.” 111 This is similar to Allah’s statement,
iAnd We never punish until We have sent a Messenger (to
give warning).} (17: 15]
For verily, Allah says in another verse,
C Jfjfc j3j 0& Jtj o.c& r 4 «&>
4 And had it not been for a Word that went forth before from
your Lord, and a term determined, (their punishment) must
necessarily have come (in this world). So bear patiently what
they say. }[ 20:129-130]
Then, Allah informs that He will gather the early generations
and the later generations from all of the nations. He will then
reward them based upon their deeds. If they did good deeds,
their reward will be good, and if they did evil deeds, their
reward will be bad. Allah says,
ojL*; Ui lily & yf op}
4 And verily, to each of them your Lord will repay their works
in full. Surely, He is All-Aware of what they do.}
This means that He is All-Knower of all of their deeds. This
includes their honorable deeds and their despicable deeds.
m
At-Tabari 15:493.
Surah 11. Hud ( 112-113 ) (Part-12)
121
their small deeds and their great deeds. There are many
different modes of recitation for this verse, yet all of their
meanings agree with what we have mentioned. This is similar
to Allah’s statement,
4 #^ £5 y-. 6 % o0
)And surely, all - everyone of them will be brought before
lis.M36:321
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4312. So stand (ask Allah to make) you firm and straight as
you are commanded and those who him in repentance with
you, and transgress not. Verily, He is All-Seer of what you
do.)
4313. And incline not toward those who do wrong, lest the
Fire should touch you, and you have no protectors other than
Allah, nor would you then be helped.)
The Command to Stand Firm and Straight
Allah, the Exalted, commands His Messenger jfa, and His
believing servants to be firm and to always be upright. This is
of the greatest aid for gaining victory over the enemy and
confronting the opposition. Allah also forbids transgression,
which is to exceed the bounds (of what is allowed). Verily,
transgression causes destruction to its practitioner, even if the
transgression was directed against a polytheist. Then, Allah
informs that He is All-Seer of the actions of His servants. He is
not unaware of anything and nothing is hidden from Him.
Concerning Allah’s statement,
4i£i 'M Jl
iAnd incline not toward those who do wrong,)
‘AH bin Abi Talhah said that Ibn ‘Abbas said, “Do not
compromise with them.” Ibn Jarir said that Ibn ‘Abbas said,
“Do not side with those who do wrong. ’’ ,I1 This is a good
statement. This means, “Do not seek assistance from
m
At-Jabari 15:501.
Surah 11. Hud (1 14-115) ( Part-12 )
223
Ibn ‘Abbas, Mujahid, Al-Hasan and others said, “This means
the night prayer (‘Ishd)." Ibn Al-Mubarak reported from
Mubarak bin Fadalah that Al-Hasan said,
iand in some hours of the night. $
“This means the evening ( Maghrib ) and late night ("Ishd)
prayers. The Messenger of Allah jg said,
ojLLJlj :jdll UJj lli»
*They are the approach of the night: Maghrib and ’Isha'
The same was said by Mujahid, Muhammad bin Ka‘b,
Qatadah and Ad-Dahhak (that this means the Maghrib and
‘Isha’ prayers). It should be noted that this verse was revealed
before the five daily prayers were made obligatory during the
night of Isr&’ (the Prophet’s night journey to Jerusalem). At
that time there were only two obligatory prayers: a prayer
before sunrise and a prayer before sunset. During the late
night another prayer ( Tahajjud) was also made obligatory upon
the Prophet jg and his nation. Later, this obligation was
abrogated for his nation and remained obligatory upon him jg.
Finally, this obligation was abrogated for the Prophet jg as well,
according to one opinion. Allah knows best.
The Good Deeds wipe away the Evil Deeds
Concerning Allah’s statement,
iVerily, the good deeds remove the evil deeds . >
This is saying that the performance of good deeds is an
expiation of previous sins. This has been mentioned in a
Hadith recorded by Imam Ahmad and the Sunan Compilers,
that the Commander of the faithful, ‘Ali bin Abi Talib, said,
“Whenever I used to hear a narration from the Messenger of
Allah (jg), Allah would cause me to benefit by it however He
willed. If anyone informed me of any statement that he said, I
would make him swear (by Allah) that the Prophet jg said it. If
he swore by Allah, then I would believe him. Abu Bakr once
told me - and Abu Bakr was truthful - that he heard the
Messenger of Allah jg say,
124
Tafsir Ibn Kathir
« J 'jm. & J_;jJ j4ii ^ u»
"There is not any Muslim who commits a sin, then he makes
Wudu' and prays two units of prayer, except that he will be
forgiven (that sin ) .» ,xl
In the Two Sahths it is recorded that the Commander of the
faithful, TJthman bin ‘Affan made Wudu’ for the people (to
see), just like the Wudu’ of the Messenger of Allah Then he
said, “I saw the Messenger of Allah & make Wudu’ like this,
and he jgg said,
U aJ 'jif- U*j
«4ji
“Whoever makes Wudu' like this Wudu' of mine, then he prays
two units of prayer in which he does not speak to himself, he
will be forgiven for his previous sinsV 2 *
In the SaM i it is recorded that Abu Hurayrah said that the
Messenger of Allah $5 said,
“Do you think that if there was a flowing river at the door of
anyone of you and he bathed in it five times every day, would
there be any dirt left on him?*
They said, “No, O Messenger of Allah!” He (^) said;
oIjLaII
"This is like the five daily prayers, for Allah uses them to wipe
away the sins and wrongdoings .»* 31
Muslim recorded in his Sahih that Abu Hurayrah said that the
Messenger of Allah jg used to say,
UJ olyiSU t jlXtjj lixlijl Jj
Ul Ahmad 1:9, Abu Dawud 2:180, Tuhfat Al-Ahwadhi 8:357, An-
NasSt in Al-Kubra 6 : 109 and Ibn Majah 1 :446 .
121 FathAl-B&ri 1 :320, Muslim 1 :260.
Al-Bukhari no. 527, and Muslim no. 667.
Surah VL Hud (114-115) (Part-12).
125
a The five daily prayers, Jumu'ah (Friday prayer) to Jumu'ah
and (the fast of) Ramadan to Ramadan are expiations for
whatever sins were committed between them, as long as you
stay away from the major sins. 11
Al-Bukhari recorded Ibn MasTid saying that a man kissed a
woman (who was not his relative or wife). He then came to the
Prophet and informed him about the incident. Thus, Allah
revealed, '
./ /• •>
k
4 And perform Salah, at the two ends of the day and in some
hours of the night. Verily, the good deeds remove the evil
deeds.)[ 11:114]
The man then said, “O Messenger of Allah, is this only for
me?” The Prophet 5% replied,
« This is for all of my (Ummah) followers .» (2 ’
Al-Bukhari recorded this narration in the Book of Prayer as
well and the Book of TafsirP 1
Imam Ahmad recorded that Ibn ‘Abbas said that a man
came to TJmar and said that a woman came to do business
with him. During the course of their business, he took her
into his place and did everything with her except the actual
act of sexual intercourse. TJmar said, “Woe unto you! She
probably was a woman whose husband is away (fighting) in
the path of Allah.” The man said, “Of course she was.” TJmar
then said, “Go to Abu Bakr and ask him about this.” The man
went to Abu Bakr and asked him about the matter. Abu Bakr
said, “She probably was a woman whose husband is away
(fighting) in the path of Allah," just as TJmar had said. Then
he went to the Prophet sg and told him the same story. The
Prophet said,
•jiil Jr- J! Vrf-*
I 1 ' Muslim 1 :209.
121 Path Al-Bari 2:12.
|3) Fath Al-Bari 7 :206.
126
Tafsir Ibn Kathir
iShe probably was a woman whose husband is away (fighting)
in the path of Allah.*
Then a verse of Qur’an was revealed,
k y &
iAnd perform the Saldh, at the two ends of the day and in
some hours of the night. Verily, the good deeds remove the evil
deeds.}
The man then said, “O Messenger of Allah! Is this verse only
for me, or does it apply to all of the people in general?” Umar
then struck the man on his chest with his hand and said,
“No, rather it is for all of the people in general.” Then the
Messenger of Allah said,
.»' * - ' , .
' jaS’
«'Umar has spoken the truth .s 1 * 1
U 4 *0*1 £ iSJSk % $ Oi oiiif U X
><£=* c %% \j>J\ t
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4116. If only there had been among the generations before you
persons having wisdom, prohibiting (others) from Fasad
(corruption) in the earth, except a few of those whom We saved
from among them! Those who did wrong pursued the enjoyment
of good things of (this worldly) life, and were criminals.}
4117. And your Lord would never destroy the towns
wrongfully, while their people were doers of good.}
There must be a Group of People Who forbid Lewdness
Allah, the Exalted, says that there should have been a group
of wise people present among the past generations who called
to good and forbade the evil and corruption that took place
among them in the land.
His statement,
m
Ahmad 1 :245 .
4 ' M 'ffr
Surah 11. Hud ( 116-117 ) (Part-12)
12 7
iexcept a few} This means that there were only a small number
of people present among them who were of this caliber. They
were those whom Allah saved at the sudden striking of His
vengeance, when His anger was let lose. For this reason Allah
commanded this noble Ummah (followers of Muhammad $g) to
always have among them those who command the good and
forbid the evil. This is as Allah says,
s' > i-:>k
4 Let there arise out of you a group of people inviting to all that
is good, enjoining righteoitsness and forbidding evil. And it is
they who are the s»ccess/z</.^[3:104]
It is related in a Hadith that the Prophet jg said,
aUI ^ tjjJu ph \ \jij lit
« Verily , whenever a group of people see an evil and they do not
change it, it is likely that Allah will cover than with (His)
punishment J 11 ’ Thus, Allah says,
cM *4 *1 d &X £ 4SZ % oi o£\ u <&}
ilf only there had been among the gaierations before you
persons having wisdom, prohibiting (others) from the Fasdd in
the earth,- except a feiv of those whom We saved from among
them!}
Concerning the statement,
Z ijlti gj}
iThose who did wrong pursiied the enjoyment of good things of'
(this worldly) life,}
This means that they continued in their ways of disobedience
and evils and they did not heed the protesting of those
righteous people, until the torment suddenly seized them.
111 Ibn Majah 2 : 1327.
128
J
Tafsir Ibn Kathir
tr«
oaa!i*£ ojl^jj j
OjH5i^>^)”<J®->«^p» ^ ^r i} ‘*hfc j (j»J 1
$ Sj£2i2£^$jtfj5& jL^JiJ^ti
^ iand. were criminals.}
llj^ cAp'yij$j'i4'* >±lli ijJ'
• »- ^ > i'' / 'i''. , thi< ^ < <.-r> -' /*r>
lz\j^\L JtfJLi >ji$i[0<<Aj ! & ty
Then, Allah informs
that he does not de-
stroy any town, except
that it has wronged
itself. No correctional
punishment or tor-
ment comes to any
town, except that its
people were wrong-
doers. This is as Allah
says,
ijik ^ t'lAk CJ}
ilz&
iWe wronged them not,
but they wronged
themselves .} (11:101]
Allah also says,
‘Mb lu^
iAnd your Lord is not
at all unjust to (His)
servants .} [41:46]
^ fyj &J |rtrj & V[ .'U'^ohi; jjly_ ■jj ill J.QI jil liuj ;IS jjj^
4 • f ; , o; >1*»- obuV c-llj l$iil
4HS. And if your Lord had so willed, He could surely have
made mankind one Ummah, but they will not cease to disagree.}
ill9. Except him on whom your Lord has bestowed His mercy,
and for that did He create them. And the Word of your Lord
has been fulfilled (His saying): “Surely, I shall fill Hell with
Jinn and men all together."}
Allah has not made Faith universally accepted
Allah, the Exalted, informs that He is able to make all of
mankind one nation upon belief, or disbelief. This is just as
He said,
129
Surah VL Hud ( 118-119 ) ( Part-12 )
OfjVf 4 '(jft
4And had your Lord willed, those on earth would have
believed, all of them together. $ (10:99]
Allah goes on to say,
O' VI V>^
they will not cease to disagree. Except him on whom your
Lord has bestowed His mercy, )
This means that people will always differ in religions, creeds,
beliefs, opinions and sects.
Concerning Allah’s statement,
jUy o*
iExcept him on whom your Lord has bestowed His mercy,)
This means that those who have received the mercy of Allah
by following the Messengers are excluded from this. They are
those who adhere to what they are commanded in the religion
by the Messengers of Allah. That has always been their
characteristic until the coming of the finality of the Prophets
and Messengers (Muhammad jg). Those who received Allah’s
mercy are those who followed him, believed in him and
supported him. Therefore, they succeeded by achieving
happiness in this life and the Hereafter. They are the Saved
Sect mentioned in the Hadith recorded in the Musnad and
Sunan collections of Hadith. The routes of transmission of this
Hadith all strengthen each other (in authenticity). In these
narrations the Prophet jg said,
jYj iiij j J JU Cjfil 5]»
A J $ &jt 4** J*
‘ Verily , the Jews split into seventy-one sects, and the
Christians split into seventy-two sects, and this nation (of
Muslims) will split into seventy-three sects. All of them will be
in the Fire except one sectj
They (the Companions) said, “Who are they (the Saved Sect) O
Messenger of Allah?” He said,
230
Tafstr Ibn Kathir
lit U&
«77ie sect that is upon what my Companions and I are
uponj 111
Al-Hakim recorded this narration in his Mustadrak with this
additional wording. |2]
Concerning Allah’s statement,
iAnd the Word of your Lord has been fulfilled (His saying) :
"Surely, I shall fill Hell with Jinn and men all together."^
Allah, the Exalted, informs that He precedes everything in
His preordainment and decree, by His perfect knowledge and
penetrating wisdom. The result of this decree is that from
those whom He has created, some deserve the Paradise and
some deserve the Hell Fire. From this decree is that He will fill
the Hellfire with both mankind and Jinns. His is the profound
evidence and the perfect wisdom. In the Two Sahihs it is
recorded that Abu Hurayrah said that the Messenger of Allah
said,
Ulij, Jj-'X, 'i J U :&fji oJUi j0IJ
jAj U ;- u i jul o fj : jil'i cJu; • :-L
litil fX* ^ l-U ojI ! j ill] Jl 5j i«Lil ^ ktii i >—-j'
uj <jjl « ^ ^~4- U-4J 1 U li i UyJU i )Qj
\y\c. ju y. ; 3 *ij JljJ j lli 1 Ui_» UJb^
s,iljypj laJ Jji : J yd Ujii Sy»Jl Uj ’j
« Paradise and the Hellfire debated. Paradise said, ’None will
enter me except the zvcak and despised of the people.’ The Hell-
fire said, ‘I have inherited the haughty and the arrogant people.'
Then Allah said to the Paradise, ‘You are My mercy and I
grant mercy with you to ivhoever I wish.’ Then He said to the
Hellfire, ‘You are My torment and I take vengeance with you
h' Ahmad 2:332, Abu Dawud 5:4, Tuhfat Al-Ahwadhi 7 :397 and Ibn
Majah 2:1322.
121 Al-Hakim 1 :129.
Sit rah 11 , H u d (12 0 ) (Pa rt-12) 232
upon whoever l wish. I will fill each one of you.’ However, the
Paradise will always have more bounties, to such an extent that
Allah will create more creatures to dwell in it and enjoy its
extra bounties. The Hellfire will continue saying, ‘Are there
anymore (to enter me),' until the Lord of might places His Foot
over it. Then it (Hell) will say, "Enough, enough, bu Your
might!"* 11 *
4120. And all that We relate to you of the news of the
Messengers is in order that We may make strong and firm your
heart thereby. And in this has come to you the truth, as ivell as
an admonition and a reminder for the believers
The Conclusion
Allali, the Exalted, is saying, “We relate all of these stories to
you (Muhammad) concerning what happened with the
Messengers who came before you with their nations. This is an
explanation of what transpired in their arguments and
disputes and how the Prophets were all rejected and harmed.
These stories also explain how Allah helped His party of
believers and disgraced His enemies, the disbelievers. We
relate all of this to you (Muhammad) in order to make your
heart firm and so that you may take an example from your
brothers who passed before you of the Messengers.’
Concerning Allah’s statement,
4And in this has come to you the truth, $
This is referring to this Surah itself. This was said by Ibn
‘Abbas, Mujahid and a group of the Salaf and it is the correct
view. This means, This comprehensive Sarah contains the
stories of the Prophets and how Allah saved them, and the
believers along with them and how He destroyed the
disbelievers. There has come to you (Muhammad) stories of
111 Fath Al-Bari 13 :444 and Muslim 4 :2186.
Surah 11. Hud ( 121-123 ) (Part-12)
133
unseen of the heavens and the earth and that unto Him is the
final return. He explains that everyone who does a deed. He
will give them their deed (reward for it) on the Day of
Reckoning. Unto Him belongs the creation and the command.
Then He, the Exalted, commands that He should be
worshipped and relied upon, for verily, He is sufficient for
whoever trusts and turns to Him.
Concerning His statement,
u* diZj
}And your Lord is not unaware of what you do.}
This means, The lies (of the disbeliever^) against you O
Muhammad are not hidden from Him. He is the All-Knower of
the conditions of His creatures and He will give them the
getfeot ^ocopipwrte for tlMtr ,*fc»5ds in.£tt» Hfe aqd the
Hfieaffoii.Wle wilLaad ynu iflikd) and phrty over the
disbelievers in this life and in the Hereafter.’
This is the end of the Tafsir of Surah Hud, and all praises and
thanks are due to Allah.
734
Tafsir Ibn Kathfr
The Tafstr of Surah Yusuf
(Chapter - 12)
Which was revealed in Makkah
-Sg»
In the Name of Allah, the Most Gracious, the Most Merciful,
ijaju ^ ^-L«J l^X Ol»l* Aty
Cjt :a oi j .J-i J' lx!* LJ*>.y tj ,j^-l «itllx
4 4
41. Alif-Ldm-Rd. These are the verses of the Book that is
clear.}
42. Verily, We have sent it down as an Arabic Qur'an in order
that you may understand .}
43. We relate unto you the best of stories through Our
revelations unto you, of this Qur'an. And before this, you were
among those who kneio nothing about it.}
Qualities of the Qur’an
In the beginning of Surat Al-Baqarah we talked about the
separate letters, Allah said,
0*1* ^
4These are the verses of the Book} in reference to the Clear Qur’an
that is plain and apparent, and explains, clarifies and makes
known the unclear matters. Allah said next,
^ T b*^x
4Verily, I'Ve have sent it down as an Arabic Qur'an in order
that you may understand.}
The Arabic language is the most eloquent, plain, deep and
expressive of the meanings that might arise in one’s mind.
Therefore, the most honorable Book, was revealed in the most
135
SUrah 12. Yusuf (1-3 ) (Part-12)
honorable language, to the most honorable Prophet and
Messenger sfe, delivered by the most honorable angel, in the
most honorable land on earth, and its revelation started during
the most honorable month of the year, Ramadan. Therefore, the
Qur’an is perfect in every respect. So Allah said,
Lo
AWe relate unto you the best of stories through Our revelations unto
you, of this Qur'mt.}
Reason behind revealing Ayah (12:3) j
On the reason behind revealing Ayah (12:3), Ibn Jarir At-
Tabari recorded that ‘Abdullah bin ‘Abbas said, “They said, '6,
Allah’s Messenger! Why not narrate to us stories?’ 1 " Later on,
this Ayah was revealed,
J vitu
"(I'Ve relate unto you the best of stories . . ,*” 121 j
There is a Hadith that is relevant upon mentioning this
honorable Ayah, which praises the Qur’an and demonstrates
that it is sufficient from needing all books besides it. Imam
Ahmad recorded a narration from Jabir bin ‘Abdullah that
‘Umar bin Al-Khattab came to the Prophet sg with a book that
he took from some of the People of the Book. ‘Umar began
reading it to the Prophet sg, who became angry. He said,
-Jl U UJ j S’uiM*
err*" i -0 alii JLU, \\ i a j JjSci ji- jji S\l3 'j
u j\<
ji
4
1 Arc you uncertain about it Ibn AI-Khattab? By the One in
Whose Hand is my soul! I have come to you with it white and
pure. Do not ask them about anything, for the y might tell you
something true and you reject it, or they might tell you
something false and you believe it. By the One in Whose Hand
is my soul! If Musa were living, he would have no choice but
i 1 1
About nations that have passed, how they answered their Prophets,
what happened to them afterwards , etc .
I2i At-Tabari 15:552. j
236
Tafstr Ibn Kathir
to follow me. s’ 1 *
Imam Ahmad also recorded a narration from ‘Abdullah bin
Thabit who said, “Umar came to Allah’s Messenger jg and
said; ‘O Messenger of Allah! I passed by a brother of mine from
[the tribe of] Qurayzah, so he wrote some comprehensive
statements from the Tawrah for me, should I read them to
you?’ The face of Allah’s Messenger changed [with anger). So
I said to him, Don't you see the face of Allah’s Messenger?”
TJmar said, *We are pleased with Allah as our Lord, Islam as
our religion, and Muhammad as our Messenger.’ So the anger
of the Prophet sg subsided, and he said.
t l »dLaJ jjj y* C*-* f ^ t oJUj
‘o=r ^ 1 Iri ti'j yt J**-
the One in Whose Hand is Mufiammad’s soul, if Musa
appeared among you and you were to follow him, abandoning
me, then you would have strayed. Indeed you are my share of
the nations, and I am your slwre of the Prophets. a”* 21
4 pif;
44. (Remember) when Yusuf said to his father: “O my father!
Verily, I saw (in a dream) eleven stars and the sun and the
moon - I saw them prostrating themselves to me."$
Yusuf’s Dream
Allah says, ‘Mention to your people, O Muhammad, among
the stories that you narrate to them, the stoiy of Yusuf.’
Prophet YQsuf (Joseph) mentioned his dream to his father,
Prophet Ya'qub (Jacob), son of Prophet Ishaq (Isaac), son of
Prophet Ibrahim (Abraham), peace be upon them all. ‘Abdullah
bin ‘Abbas stated that the dreams of Prophets are revelations
from Allah.* 3 ’ Scholars of Tafsir explained that in Yusufs
dream the eleven stars represent his brothers, who were
111 Ahmad 3 :387
* 2 ’ Ahmad 4:266. See Al-Irwa’ no. 1589.
131 At-Tabari 15:554.
137
Surah 12. Yusuf (4-5) (Part-12)
eleven, and the sun and the moon represent his father and
mother. This explanation was collected from Ibn ‘Abbas, Ad-
Dahhak, Qatadah, Sufyan Ath-Thawri and ‘Abdur-Rahman bin
Zayd bin Aslam. Yusufs vision became a reality forty years
later, or as some say, eighty years, when Yusuf raised his
parents to the throne while his brothers were before him.
4 Vi*- J* ,3t» <j£ Cri*J Jt ‘J* J'b A
iand they fell down before him prostrate. And he said: "O my
father! This is the interpretation of my dream aforetime! My
Lord has made it come true!"} [l]
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45. He (the father) said: "O my son! Relate not your vision to
your brothers, lest they should arrange a plot against you.
Verily, Shaytdn is to man an open enemy !"}
Ya'qub orders Yusuf to hide His Vision to avoid
Shaytan’s Plots
Allah narrates the reply Ya'qQb gave his son Yusuf when he
narrated to him the vision that he saw, which indicated that
his brothers would be under his authority. They would be
subjugated to Yusufs authority to such an extent that they
would prostrate before him in respect, honor and appreciation.
Ya'qub feared that if Yusuf narrated his vision to any of his
brothers, they would envy him and conspire evil plots against
him. This is why Ya'qub said to YQsuf,
4'^T
4 Relate not your vision to your brothers, lest they should
arrange a plot against you.}
This Ayah means, “They might arrange a plot against you that
causes your demise.” In the Sunnah, there is a confirmed
Hadith that states,
I 1 ' At-Tabari 15:557.
138
Tafstr Ibn Kathir
Vj i l j i SjLLJ J* l ,4Yl
'fcjjii LfiU
»//fl«i/ of you saw a vision that he likes, let him narrate it. If he
saiv a dream that he dislikes, let him turn on his other side, blow
to his left thrice, seek refuge with Allah from its evil and not tell
it to anyone. Verily, it will not harm him in this case.» 111
In another Hadith that Imam Ahmad and collectors of the
Sunan collected, Mu'awiyah bin Haydah Al-Qushayri said that
the Messenger of Allah jfe said,
'—’jr e ' lip ‘ l* jib I J 3 1 0
"The dream is tied to a bird's leg, as long as it is not
interpreted. If it is interpreted, it comes true.» 121
Therefore, one should hide the prospects or the coming of a
bounty until it comes into existence and becomes known. The
Prophet said,
I — iji fS jp i elSai
"Earn help for fulfilling needs by being discrete, for every
owner of a blessing is envied.
Jl* ifj Jup; at iaQ uj eTJ
f jLi c. liUj 0^ Jj at Qy] & £T
i6. "Thus will your Lord choose you and teach you the
interpretation of dreams (and other things) and perfect His favor
on you and on the offspring of Ya'qub, as He perfected it on
your fathers, Ibrahim and Ishaq aforetime! Verily, your Lord is
All-Knowing, All-Wise."}
Interpretation of Yusufs Vision
Allah says that Ya'qub said to his son Yusuf, ‘Just as Allah
chose you to see the eleven stars, the sun and the moon
111 Muslim 4:1772.
121 Ahmad 4 :10, Abu Dawud 5 :283 Ibn Majah 2 : 1288.
131 At-Tabari 20:94.
139
iThus will your Lord choose you? designate and assign you to be
a Prophet from Him, |
{and leach you the interpretation of Ahadith'?.’ Mujahid and several
other scholars said that this part of the Ayah is in reference to
the interpreting of dreams.* 1 ' He said next,
{and perfect His favor on you'?, ‘by His Message and revelation to
you.’ This is why Ya‘qub said afterwards,
{ as He perfected it aforetime on your fathers, Ibrahim...?, \
Allah’s intimate friend,
ie&ljf
{and Ishaq?, Ibrahim’s son,
j
{Verily, your Lord is All-Knowing, All-Wise.? Allah knows best
whom to chose for His Messages. j
j£j jitf lj»jl jl '-‘Ly. A i j} i>l t XLAc. (jA Hi bJj
4 LjLy ijiiij jjfi jli ' , Cj **JU; J* VffhA'j j^C.1 iZjj
^ '■ oi
4 7 . Verily, in Yusuf and his brethren there were Ayat for those
who ask. $ J
48. Wien they said: "Tnily, Yusuf and his brother are dearer,
to our father than we, while we are ‘Usbah (a group). Really)
our father is in a plain error.”} j
49. "Kill Yusuf or cast him out to some (other) land, so that
111 At-Jabari 15:560.
140
Tafsir Ibn Kathir
the favor of your father may be given to you alone, and after
that you will be righteous folk."}
ilO. One from among them said: "Kill not Yusuf, but if you
must do something, throw him down to the bottom of a well; he
will be picked up by some caravan of travelers.”}
There are Lessons to draw from the Story of Yusuf
Allah says that there are Ayat, lessons and wisdom to learn
from the story of Yflsuf and his brothers, for those who ask
about their story and seek its knowledge. Surely, their story is
unique and is worthy of being narrated.
4*5) ill v*J yu
iWhen they said: "Truly, Yusuf and his brother are dearer to
our father than we..."}
They swore, according to their false thoughts, that Yusuf and
his brother Binyamin (Benjamin), Ytisufs full brother,
4'<L£ & \L G3
idearer to our father than we, while we are ‘Usbah.}
meaning, a group. Therefore, they thought, how can he love
these two more than the group,
J l[}
i Really, our father is in a plain error.} because he preferred them
and loved them more than us.
ife '4-J P & a V& } ^
4 Kill Yusuf or cast him out to some (other) land, so that the
favor of your father may be given to you alone,}
They said, ‘Remove Yusuf, who competes with you for your
father’s love, from in front of your father’s face so that his
favor is yours alone. Either kill Yusuf or banish him to a
distant land so that you are rid of his trouble and you alone
enjoy the love of your father.’
iand after that you will be righteous folk.}, thus intending
repentance before committing the sin,
141
Surah 12. Yusuf (7-10) (Part-12)
33 » ti}
40 ne from among them said...}
Qatadah and Muhammad bin Ishaq said that he was the
oldest among them and his name was Rubll (Reuben). 11 ' As-
Suddi said that his name was Yahudha (Judah). Mujahid said
that it was Sham tin (Simeon) who said,
4K.Hl not Yusuf,}, do not let your enmity and hatred towards
him reach this level, of murder.
However, their plot to kill Yusuf would not have succeeded,
because Allah the Exalted willed that Yasuf fulfill a mission that
must be fulfilled and complete; he would receive Allah’s
revelation and become His Prophet. Allah willed Yusuf to be a
powerful man in Egypt and govern it. Consequently, Allah did
not allow them to persist in their intent against Yusuf, through
Rubll’s words and his advice to them that if they must do
something, they should throw him down to the bottom of a well,
4he will be picked up by some caravan} of travelers passing by.
This way, he said, you will rid yourselves of this bother without
having to kill him,
if you must do something,}
meaning, if you still insist on getting rid of him. Muhammad bin
Ishaq bin Yasar said, “They agreed to a particularly vicious
crime that involved cutting the relation of the womb, undutiful
treatment of parents, and harshness towards the young,
helpless and sinless. It was also harsh towards the old and Ayeak
who have the rights of being respected, honored and
appreciated, as well as, being honored with Allah and having
parental rights on their offspring. They sought to separate the
beloved father, who had reached old age and his bones became
weak, yet had a high status with Allah, from his beloved young
son, in spite of his weakness, tender age and his need of his
111 At-Tabari 15:564-565.
142
Tafsir Ibn Katlur
J
iiSSil-
rri
tSsijiNS, father’s compassion
.': , -• < > > • *
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and kindness. May
Allah forgive them,
and indeed. He is the
Most Merciful among
those who have mercy,
for they intended to
carry out a “grave
error.” Ibn Abi Hatim
collected this state-
ment, from the route
of Salamah bin Al-Fadl
from Muhammad bin
Ishaq.
ol* \ji\j V liU L litis
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ill. They said: "O our
father! Why do you not
trust us with Yusuf
though we are indeed his
well-wishers?”}
il2. " Send him with us tomorrmo to enjoy himself and play,
and verily, we will take care of him.”}
Yusufs Brothers ask for Their Father’s Permission to
take Yusuf with Them
When Yusufs brothers agreed to take him and throw him
down the well, taking the advice of their elder brother Rubll,
they went to their father Ya'qub, peace be upon him. They
said to him, “Why is it that you,
4$0_j>w£j Jj Cjj iJu *y jc bslj ^}
ido not trust us with Yusuf though we are indeed his well-
wishers?}.”
They started executing their plan by this introductory
143
Surah 12. Yusuf (13-14) (Part-12)
statement, even though they really intended its opposite, out
of envy towards Yusuf for being loved by his father. They said,
“iSend him with us) tomorrow so that we all enjoy ourselves and
play.”' 11 Qatadah, Ad-Dahhak and As-Suddi said similarly.* 21
Yusufs brothers said next,
ii
iand verily, we ivill take care of him.), we will protect him and
ensure his safety for you.
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i f <>\ \J[ 4ijJI ^ ijtf
413. He (Ya'qub) said: "Truly, it saddens me that you should
take him away. 1 fear lest a wolf should devour him, while you
are careless of him.")
414. They said : "If a wolf devours him, while ive are 'Usbah (a
group), then surely, we arc the losers.")
Ya'qub’s Answer to Their Request
Allah narrates to us that His Prophet Ya'qub said to his
children, in response to their request that he send Yusuf with
them to the desert to tend their cattle,
iTruly, it saddens me that you should take him away.)
He said that it was hard on him that he be separated from
Yusuf for the duration of their trip, until they came back. This
demonstrates the deep love that Ya'qub had for his json,
because he saw in Yusuf great goodness and exalted qualities
with regards to conduct and physical attractiveness associated
with the rank of prophethood. May Allah’s peace and blessings
be on him. Prophet Ya'qub’s statement next,
111 At-Tabari 15:570.
121 At-Tabari 15:571.
144
Tafsir Ibn Kathir
$1 fear lest a wolf should devour him, while you are careless of
him.}
He said to them, 1 fear that you might be careless with him
while you are tending the cattle and shooting, then a wolf
might come and eat him while you are unaware.’ They heard
these words from his mouth and used them in their response
for what they did afterwards. They also gave a spontaneous
reply for their father’s statement, saying,
4o_J!y— 1»J i.
0>Oj v-jJI
ilf a wolf devours him, while we are an ‘Usbah, then surely,
we are the losers .}
They said, “If a wolf should attack and devour him while we
are all around him in a strong group, then indeed we are the
losers and weak.’
to hA && *4 &
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415. So, when they took him away, they all agreed to throw
him down to the bottom of the well, and We revealed to him :
"Indeed, you shall (one day) inform them of this their affair,
when they know (you) not."}
Yusuf is thrown in a Well
Allah says that when Yusufs brothers took him from his
father, after they requested him to permit that,
<4 J \yj?lj}
4 they all agreed to throw him down to the bottom of the well,}
This part of the Ayah magnifies their crime, in that it
mentions that they all agreed to throw him to the bottom of
the well. This was their intent, yet when they took him from
his father, they pretended otherwise, so that his father sends
him with a good heart and feeling at ease and comfortable
with his decision. It was reported that Ya'qQb, peace be upon
him, embraced Yusuf, kissed him and supplicated to Allah for
him when he sent him with his brothers. As-Suddi said that
the time spent between pretending to be well-wishers and
harming Yusuf was no longer than their straying far from their
145
Surah 12. Yusuf (16-18) ( Part-12 )
father’s eyes. They then started abusing Yusuf verbally, by
cursing, and harming him by beating. When they reached the
well that they agreed to throw him in, they tied him with rope
and lowered him down. When Yusuf would beg one of them,
he would smack and curse him. When he tried to hold to the
sides of the well, they struck his hand and then cut the rope
when he was only half the distance from the bottom of the
well. He fell into the water and was submerged. However, he
was able to ascend a stone that was in the well and stood on
it.' 11 Allah said next,
iand We revealed to him : "Indeed, you shall (one day) inform
them of this their affair, when they know (you) not."}
In this Ayah, Allah mentions His mercy and compassion and
His compensation and relief that He sends in times of distress.
Allah revealed to Yusuf, during that distressful time, in order
to comfort his heart and strengthen his resolve, TDo not be
saddened by what you have suffered. Surely, you will have a
way out of this distress and a good end, for Allah will aid you
against them, elevate your rank and raise your grade. Later
on, you will remind them of what they did to you,’
{when they know not.} “Ibn ‘Abbas commented on this Ayah,
“You will remind them of this evil action against you, while they
are unaware of your identity and unable to recognize you.”* 2 *
Jl'vCMAL-* l li==> jij Li Lj 4
£ «£ $6 If 1>\ pZ\ p c#: $ jg
416. And they came to their father in the early part of the night
weeping.}
417. They said: "O our father! We wetit racing with one
another, and left Yusuf by our belongings and a wolf devoured
111 At-Jabari 15:574.
121 At-Jabari 15:577.
IM. Tafsir lbn KathTr
him; but you will never believe us even when we speak the
truth."}
418. And they brought his shirt stained with false blood. He
said: "Nay, but your own selves have made up a tale. So (for
me) patience is most fitting . And it is Allah (Alone) Wlwse help
can be sought against that (lie) which you describe."}
Yusuf 8 Brothers try to deceive Their Father
Allah narrates to us the deceit that Yusufs brothers resorted
to, after they threw him to the bottom of the well. They went
back to their father, during the darkness of the night, crying
and showing sorrow and grief for losing Yusuf. They started
giving excuses to their father for what happened to Yusuf,
falsely claiming that,
4We went racing with one another}, or had a shooting
competition,
^ i ' .* 1 ■ 1 ^ — '.j'j }
4and left Yusuf by our belongings}, guarding our clothes and
luggage,
ibx teJz}
iand a wolf devoured hint}, which is exactly what their father told
them he feared for Yusuf and warned against. They said next,
U (Vil*-* oil
}but you will never believe us even when we speak the truth.}
They tried to lessen the impact of the grave news they were
delivering. They said, “We know that you will not believe this
news, even if you consider us truthful. So what about when
you suspect that we are not truthful, especially since you
feared that the wolf might devour Yusuf and that is what
happened?’ Therefore, they said, 'You have reason not to
believe us because of the strange coincidence and the amazing
occurrence that happened to us.’
& j%-j}
4Atid they brought his shirt stained with false blood.}
Surah 12. Yusuf (19-20) ( Part-12 )
147
on it, to help prove plot that they all agreed on. They
slaughtered a sheep, according to Mujahid, As-Suddi and
several other scholars, and stained Yusufs shirt with its
blood.* 1 ' They claimed that this was the shirt Yusuf was'
wearing when the wolf devoured him, being stained with hiJ
blood. But, they forgot to tear the shirt, and this is whyj
Allah’s Prophet Ya'qub did not believe them. Rather, he told
them what he felt about what they said to him, thus refusing
their false claim, |
iUr ^ (A P ££ j:>
4Nay, but your ownselves have made up a tale. So (for me)
patience is most fitting.
Ya'qub said, ‘I will firmly observe patience for this plot on
which you agreed, until Allah relieves the distress with His aid
and compassion,
i'ofifi £ & |
iAtid it is Allah (alone) Whose help can be sought against that xohich
you describe. K against the lies and unbelievable incident that
you said had occurred.’ j
1 * t" * " li " >
419. And there came a caravan of travelers and they sent their
water-drawer, and he let doion his bucket (into the well). He
said: “ What good neios! Here is a boy." So they hid him as
merchandise (a slave). And Allah was the All-Knower of what
they did.)>
420. And they sold him for a Bakhs price, - for a few Dirhams.
And they were of those who regarded him insignificant .$
Yusuf is Rescued from the Well and sold as a Slave
Allah narrates what happened to Yusuf, peace be upon him,
after his brothers threw him down the well and left him inlit,
alone, where he remained for three days, according to Adu
Bakr bin ‘Ayyash. Muhammad bin Ishaq said, “After Yusrjfs
m
At-Tabari 15:580.
148
Tafstr Ibn Kathlr
brothers threw him down the well, they remained around the
well for the rest of the day to see what he might do and what
would happen to him. Allah sent a caravan of travelers that
camped near that well, and they sent to it the man
responsible for drawing water for them. When he approached
the well, he lowered his bucket down into it, Yusuf held on to
it and the man rescued him and felt happy,
4"What good news! Here is a boy."'}
Al-‘Awfi reported that Ibn ‘Abbas commented, “Allah’s
statement,
4 So they hid him as merchandise }, is in reference to Yusufs
brothers, who hid the news that he was their brother. Yusuf
hid this news for fear that his brothers might kill him and
preferred to be sold instead. Consequently, Yusufs brothers
told the water drawer about him and that man said to his
companions,
4"What good news! Here is a boy."}, a slave whom we can sell.
Therefore, Yusufs own brothers sold him.”* 1 '
Allah’s statement,
4&&1 C Zg %}
4 And Allah was the All-Knower of what tluy did.}
states that Allah knew what Yflsufs brothers, and those who
bought him, did. He was able to stop them and prevent them
from committing their actions, but out of His perfect wisdom
He decreed otherwise. He let them do what they did, so that
His decision prevails and His appointed destiny rules,
45hU& 3f & S m 3
4 Surely, His is the creation and commandment. Blessed is
Allah, the Lord of the all that exists!} [7:541
This reminds Allah’s Messenger Muhammad jg, that Allah
Ii|
At-Tabari 16:6.
149
Surah 12. Yusuf (19-20) (Part-12)
has perfect knowledge in the persecution that his people
committed against him and that He is able to stop them.
However, He decided to give them respite, then give
Muhammad the victory and make him prevail over them,
just as He gave Yusuf victory and made him prevail over his
brothers.
Allah said next,
4And they sold him for a Bakhs price, - for a few Dirhams} j
in reference to Yusufs brothers selling him for a little price,
according to Mujahid and ‘Ikrimah. ‘Bakhs’ means
decreased,* 11 just as Allah the Exalted said in another AyahJ
Yj Llit
|
ishall have no fear, either of a Bakhs (a decrease in the reward
of his good deeds) or a Rahaq (an increase in the punishment for
his sins).} \ 72:13]
meaning that Yusufs brothers exchanged him for a miserably
low price. Yet, he was so insignificant to them that had the
caravan people wanted him for free, they would have given
him for free to them! Ibn ‘Abbas, Mujahid and Ad-Dahhak said
that,
}And they sold him}, is in reference to Yusufs brothers.* 2 * They
sold Yusuf for the lowest price, as indicated by Allah’s
statement next,
^'jj}
ifor a few Dirhams}, twenty Dirhams, according to ‘Abdullah bin
Mas'ud.* 3 * Similar was said by Ibn ‘Abbas, Nawf Al-BUcali, As-
Suddi, Qatadah and ‘Atiyah Al-‘Awfi, who added that they
divided the Dirhams among themselves, each getting two
Dirhams .’ 4 * Ad-Dahhak commented on Allah’s statement,
m At-Jabari 16:12.
* 2 * At-Jabari 16:14-17.
* 3 * At-Jabari 16:12.
* 4 * At-Jabari 16:14.
152
Surah 12. Yusuf (21-22) (Part-12)
He also ordered his wife to be kind to Yusuf and had good
hopes for his future, because of his firm righteous behavior.
He said to his wife,
iMake his stay comfortable, maybe he will profit us or we shall
adopt him as a son .}
The man who bought Yusuf was the minister of Egypt at the
time, and his title was ‘Aziz’. Abu Ishaq narrated that Abu
‘Ubaydah said that ‘Abdullah bin Mas“ud said, “Three had the
most insight: the ‘Aziz of Egypt, who said to his wife, J
iMake his stay comfortable...}, the woman who said to her father,
iO my father! Hire hint...}, [28:26] and Abu Bakr As-Siddiq
when he appointed ‘Umar bin Al-Khattab to be the Khallfah
after him, may Allah be pleased with them both.”* 11
Allah said next that just as He saved Yusuf from his
brothers,
iTluts did I'Ve establish Yusuf in the land}, in reference to Egypt,
itlmt We might teach him the interpretation of events.} the
interpretation of dreams, according to Mujahid and As-
Suddi. 12 ’ Allah said next,
iAtid Allah has full power and control over His affairs,}
if He wills something, then there is no averting His decision,
nor can it ever be stopped or contradicted. Rather, Allah lias
full power over everything and everyone else. Said bin Jubayr
said while commenting on Allah’s statement,
I
1,1 At-Tabari 16:19.
121 At-Tabari 16:20.
152
Tafsir Ibn Kathir
4And Allah has full power and control over His affairs,}
“He does what ever He wills.”* 1 ' Allah said,
ii& * JA ^
4but most of men know not.} meaning, have no knowledge of
Allah’s wisdom with regards to His creation, compassion and
doing what He wills. Allah said next,
4 And when he attained}, in reference to Prophet Yusuf, peace be
upon him,
ii®}
ihis full manhood}, sound in mind and perfect in body,
&C}
4We gave him wisdom and knowledge}, which is the prophethood
that Allah sent him with for the people he lived among,
4 thus We reward the doers of good.} because Yusuf used to do
good in the obedience of Allah the Exalted.
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423. And she, in whose house he was, sought to seduce him (to
do an evil act), and she closed the doors and sdid: “Come on,
O you." He said: "I seek refuge in Allah! Truly, he is my
Rabb! He made my living in a great comfort! Verily, the
wrongdoers will never be successful."}
Wife of the ‘Aziz loves Yusuf and plots against Him
Allah states that the wife of the ‘Aziz of Egypt, in whose
house Yusuf resided and whose husband recommended that
she takes care of him and be generous to him, tried to seduce
Yusuf! She called him to do an evil act with her, because she
loved him very much. Yusuf was very handsome, filled with
m
At-Tabari 16:21.
153
Sarah 12. Yusu f (24) ( Part-12 )
manhood and beauty. She beautified herself for him, closed
the doors and called him,
, 11 *
iatid (she) said: "Come on, O you."} But he categorically
refused her call,
4(>^ (if
4He said: "I seek refuge in Allah! Truly, he is my Rabb! He
made my living in a great comfort!"}
as they used to call the chief and master a ‘Rabb’, Yusuf said
to her, ‘your husband is my master who provided me with
comfortable living and was kind to me, so I will never betray
him by committing immoral sins with his wife,’
^ V %}
4 Verily, the wrongdoers will never be successfid.}
This was said by Mujahid, As-Suddi, Muhammad bin Ishaq
and severed others. The scholars differ in their recitation of,
4Hayta Laka}, whereby Ibn ‘Abbas, Mujahid and several other
scholars said that it means that she was calling him to
herself. 111 Al-Bukhari said; “Ikrimah said that,
4-zZ^ > 11 *^
4Hayta Laka'} means, ‘come on, O you’, in the Aramaic
language.” Al-Bukhari collected this statement from ‘Ikrimah
without a chain of narration. 121 Other scholars read it with the
meaning, ‘I am ready for you’. Ibn ‘Abbas, Abu ‘Abdur- Rahman
As-Sulami, Abu Wa’il, ‘Ikrimah and Qatadah were reported to
have read this part of the Ayah this way and explained it in the
manner we mentioned, as *1 am ready for you’.
‘ifj S '•*/. '*1 o 1 VP ll* ’^ij}
111 At-Tabari 16:27.
121 Fath Al-Bari 8:214.
15 5
Su rah 12. Yusuf (25-29) ( Part-12 )
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means, ‘Just as We
showed him the
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him away from that
sin, We save him from
all types of evil and
illegal sexual activity
in all his affairs,’
because,
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iSurely, he was one of
Our Mukhlasin
servants.}
meaning, chosen,
purified, designated,
appointed and righte-
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and blessings be on
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425. So f/iey raced toif/i one another to the door, and she tore
his shirt from the back. They both found her master (i.e. her
husband) at the door. She said: “What is the recompense
(punishment) for him who intended an evil design against your
wife, except that he be put in prison or a painfitl torment?''}
111 At-Tabari 16:49.
256
Tafsir Ibn Kathir
4.26. He [Yiisuf] said: "It was she that sought to seduce me;"
and a witness of her household bore witness (saying) : "If it be
that his shirt is tom from the front, then her tale is true and he
is a liar !"}
427. " But if it be that his shirt is tom from the back, then she
has told a lie and he is speaking the truth !”}
428. So when he (her husband) saw his [Yusufs ] shirt tom at
the back, he Qier husband) said: "Surely, it is a plot of you
women! Certainly mighty is your plot!"}
429. "O Yusuf ! Turn away from this! (O woman!) Ask
forgiveness for your sin, verily, you were of the sinful."}
Allah says that Yusuf and the wife of the - ‘Aziz raced to the
door, YUsuf running away from her and her running after him
to bring him back to the room. She caught -up with him «^1
held on to his, shirt from the back, tearing it so tembty'that it
fell off Yusufs back. Yusuf continued running from her, with
her in pursuit. However, they found her master, her husband,
at the front door. This is when she responded by deceit and
evil plots, trying to exonerate herself and implicate him,
saying,
4& ail %\ if C}
4What is the recompense (punishment) for him who intended an
evil design against your wife. . . ?},
in reference to illegal sexual intercourse,
4except that he be put in prison}
4*4 %
4or a painful torment?}
tormented severely with painful beating. YQsuf did not stand
idle, but he declared the truth and exonerated himself from
the betrayal she accused him of,
4 ti>
4He [Yiisuf] said}, in truth and honesty,
257
Surah 12. Yusuf (25-29) ( Part-12 )
ilt was she that sought to seduce me},
and mentioned that she pursued him and pulled him towards
her until she tore his shirt.
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4 And a witness of her household bore witness (saying): "If it be
that his shirt is tom from the front..."}, not from the back,
4 then her tale is true}
that he tried to commit an illegal sexual act with her. Had he
called her to have sex with him and she refused, she would
have pushed him away from her and tore his shirt from the
front,
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4But if it be that his shirt is tom from the back, then she has
told a lie and he is speaking the truth!}
Had Yusuf run away from her, and this is what truly
happened, and she set in his pursuit, she would have held to
his shirt from the back to bring him back to her, thus tearing
his shirt from the back.
There is a difference of opinion over the age and gender of
the witness mentioned here. ‘Abdur-Razzaq recorded that Ibn
‘Abbas said that,
4 '-+1*1 o*Ui jL ^• j }
iand a witness of her household bore witness}
“was a bearded man,” meaning an adult male. Ath-Thawri
reported that J&bir said that Ibn Abi Mulaykah said that Ibn
‘Abbas said, “He was from the king’s entourage.” Mujaljid,
Tkrimah, Al-IJasari, Qatadah, As-Suddi, Muhammad bin Isl>&q
and others >also said that the witness was tin adult male. j
Al-‘Awfi reported that Ibn ‘Abbas said about Allah’s
statement,
4t+i*1 a*uS jL q ~ j }
4and a witness of her household bore witness}
7 58
Tafslr Ibn Ka tlur
He was a babe in the cradle. Similar was reported from
Abu Hurayrah, Hilal bin Yasaf, Al-Hasan, Said bin Jubayr
and Ad-Dahhak bin Muzahim, that the witness was a young
boy who lived in the ‘Aziz’s house. 121 Ibn Jarir At-Tabari
preferred this view.
Allah’s statement,
iy, -V3
$So when he saw his [Yusufs] shirt torn at the back, }
indicates that when her husband became certain that Yusuf
was telling the truth and that his wife was lying when she
heralded the accusation of betrayal at Yusuf,
in ,*^1
ihe said: "Surely, it is a plot of you women!..."}
He said, This false accusation and staining the young man’s
reputation is but a plot of many that you, women, have,’
^Certainly mighty is your plot!}
The Aziz ordered Yusuf, peace be upon him, to be discrete
about what happened,
if jff\
40 Yusuf ! Turn away from this!}, do not mention to anyone
what has happened,
4And ask forgiveness for your sin,}
addressing his wife. The ‘Aziz was an easy man, or gave
excuse to his wife because she saw in Yusuf an appeal she
could not resist. He said to her, ‘Ask forgiveness for your sin,
the evil desire that you wanted to satisfy with this young man,’
and then inventing false accusations about him,’
111 At-Tabari 16:56
l2] Af-Tabari 16:54-55.
Surah 12. Yusuf (30-34) ( Part-12 )
159
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430. A»rf women in the city said: “The wife of the ‘Aziz is j
seeking to seduce iter (stave) young num, indeed she loves him j
violently; verily, we see her in plain error."} ;
432 . So when she heard of their accusation, she sent for them
and prepared a banquet for them; she gave each one of them a
knife, and she said [to Yusuf}: "Come out before them." Tlten,
when they sazu him, they exalted him (at his beauty) and (in
their astonishment) cut their hands. They said: " How perfect is
Allah! No man is this! This is none other than a noble angel!”},
432. She said: "This is he (the young man ) about whom you
did blame me, and I did seek to seduce him, but he refused.
And nozo if he refuses to obey my order, he shall certainly be I
sinful.}
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160
Tafsir Ibn Kathir
cast into prison, and will be one of those who are disgraced."}
^33. He said: “O my Lord! Prison is dearer to me than that to
which they invite me. Unless You turn away their plot from
me, I will feel inclined towards them and be one of the
ignorant."}
434. So his Lord answered his invocation and turned away
from him their plot. Verily, He is the All-Hearer, the All-
Knower .}
The News reaches Women in the City, Who also plot
against Yusuf
Allah states that the news of what happened between the
wife of the ‘Aziz and Yusuf spread in the city, that is, Egypt,
and people talked about it,
4And women in the city said...}, such as women of chiefs and
princes said, while admonishing and criticizing the wife of the
‘Aziz,
o 6 til si}
4The wife of the ‘Aziz is seeking to seduce her (slave) young
man,},
she is luring her servant to have sex with her,
it 1}
{indeed she loves him violently;}, her love for him filled her heart
and engulfed it,
4 verily , ive see her in plain error.}, by loving him and trying to
seduce him.
4 So when she heard of their accusation,}
especially their statement, “indeed she loves him violently.”
Muhammad bin Ishaq commented, “They heard of Yusufs
beauty and wanted to see him, so they said these words in
order to get a look at him.” This is when,
Surah 12. Yusuf (30-34) ( Part-72 )
161
cy.$}
ishe sent for them}, invited them to her house, 1
ji OXcl )}
iand prepared a banquet for them.}
Ibn ‘Abbas, Said bin Jubayr, Mujahid, Al-Hasan, As-Suddi
and several others commented that she prepared a sitting
room which had couches, pillows [to recline on] and food that
requires knives to cut, such as citron. 1 11 This is why Allah
said next,
Irr-t y
iand she gave each one of them a knife}, as a part of her plan of
revenge for their plot to see Yusuf,
iand she said [to Yusuf]: "Come out before them."}, for she had
asked him to stay somewhere else in the house,
i\S}
iThen, when} he went out and,
& &f}
ithey saw him, they exalted him}
they thought highly of him and were astonished at what they
saw. They started cutting their hands in amazement at his
beauty, while thinking that they were cutting the citron with
their knives. Therefore, they injured their hands with the
knives they were holding, according to several reports of
TafsirP
Others said that after they ate and felt comfortable, and after
having placed citron in front of them, giving each one of them
a knife, the wife of the ‘Aziz asked them, “Would you like to
see YusuP” They said, “Yes.” So she sent for him to come in
front of them and when they saw him, they started cutting
111 At-Tabari 16:71-72.
121 At-Tabari 16:76-78.
Surah 12. Yusuf (30-34) < Part-12 )
163
to obey me. Some scholars said that when the women saw
Yusufs beauty, she told them about his inner beauty that
they did not know of, being chaste and beautiful from the
inside and outside. She then threatened him,
iAnd now if he refuses to obey my order, he shall certainly be cast
into prison, and will be one of those who are disgraced.}
This is when Prophet Yusuf sought refuge with Allah from
their evil and wicked plots, I
iHe said: "O my Lord! Prison is dearer to me than that to
which they invite me..."} illegal sexual acts, *
i
illnless You turn away their plot from me, 1 will feel inclined
towards them}
Yusuf invoked Allah: If You abandon me and I am reliant on
myself, then I have no power over myself, nor can I bring
harm or benefit to myself, except with Your power and will.
Verily, You are sought for each and everything, and our total
reliance is on You Alone for each and everything. Please, do
not abandon me and leave me to rely on myself, for then,
i"I will feel inclined towards them and be one of the ignorant."
So his Lord answered his invocation}
YQsuf, peace be upon him, was immune from error by Allah’s
will, and He saved him from accepting the advances of the wife
of the ‘Aziz’. He preferred prison, rather than accept her illicit
call. This indicates the best and most perfect grade in this
case, for Yusuf was youthful, beautiful and full of manhood.
His master s wife was calling him to herself, and she was the
wife of the ‘Aziz of Egypt. She was also very beautiful and
wealthy, as well as having a great social rank. He refused all
this and preferred prison, for he feared Allah and hoped to
earn His reward.
It is recorded in the Two Sahuhs that the Messenger of Allah
164
Tafsir Ibn Kathir
said,
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tiill olit ^J : JUi JUj>-_j '_.-, <a' -4 oli oi^l i*~«j c J te it t<
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«Allah will give shade to seven, on the Day when there will be
no shade but His : A just ruler, a youth who Iws been brought
up in the worship of Allah, a man whose heart is attached to
the Masjid, from the time he goes out of the Masjid until he
gets back to it, two persons who love each other only for Allah's
sake and they meet and part in Allah's cause only, a man who
gives charitable gifts so secretly that his left hand does not know
what his right hand has given, a man who refuses the call of a
charming woman of noble birth for illicit intercourse with her
and says: "1 am afraid of Allah, and a person who remembers
Allah in seclusion and his eyes are then flooded with tears
oij/t i£
435. Then it occurred to them, after they had seen the proofs
(of his innocence), to imprison him for a time >
Yusuf is imprisoned without Justification
Allah says, “Then it occurred to them that it would be in
their interest to imprison Yusuf for a time, even after they
were convinced of his innocence and saw the proofs of his
truth, honesty and chastity.’ It appears, and Allah knows best,
that they imprisoned him after the news of what happened
spread. They wanted to pretend that Yusuf was the one who
tried to seduce the ‘Aziz’s wife and that they punished him
with imprisonment. This is why when the Pharaoh asked
YUsuf to leave jail a long time afterwards, he refused to leave
until his innocence was acertained and the allegation of his
betrayal was refuted. When this was successfully achieved,
111 Fath Al-Bari 2 :168, Muslim 2 :715.
Surah 12. Yusuf (36-38) ( Part-12 )
265
YQsuf left the prison with his honor intact, peace be upon
him.
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436. And there entered with him two young men in the prison.
One of them said: "Verily, 1 saw myself (in a dream ) pressing
wine." The other said: "Verily, I saw myself (in a dream)
carrying bread on my head and birds were eating thereof."
(They said): "Inform us of the interpretation of this. Verily, ive
think you are one of the doers of good."}
Two Jail Mates ask Yusuf to interpret their Dreams
Qatadah said, “One of them was the king’s distiller and the
other was his baker. ’’I 11 Each of these two men had a dream
and asked Yusuf to interpret it for them.
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437. He said: "No food will come to you as your provision,
but I will inform its interpretation before it comes. This is of
that which my Lord has taught me. Verily, I have abandoned
the religion of a people that believe not in Allah and are
disbelievers in the Hereafter."}
438. "And I have fallowed the religion of my fathers, -
Ibrahim, Ishaq and Ya'qub and never could we attribute any
partners whatsoever to Allah. This is from the grace of Allah to
us and to mankind, but most men thank not.}
Yusuf calls His Jail Mates to Tawhid even before He
interprets Their Dreams
YQsuf, peace be upon him, told the two men that he has
knowledge in the interpretation of whatever they saw in their
m
At-fabari 16:95.
V
<s
Surah 12. Yusuf (39-40) ( Part-12 )
167
worthy of worship
except Allah alone
without partners,
4^4*
iis from the grace of
Allah to us$, He has'
revealed it to us andj
ordained it on us,
4and to mankind,^, to
whom He has sent us
as callers to Tawhid, \
ibut most men thank
not.$ they do not
admit Allah’s favor
and blessing of send-
ing the Messengers to
them, but rather, j
\M
iHave changed the blessings of Allah into disbelief, and caused
their people to dwell in the house of destruction f (14:28]
as
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439. "O too companions of the prison! Are many different
lords (gods) better or Allah, the One, the Irresistible ?"}
440. "You do not worship besides Him but only names which
you have named (forged) - you and your fathers - for which
Allah has sent down no authority. The command is for none
but Allah . He has commanded that you worship none but Him ;
168
Tafsxr Ibn Kathir
that is the straight religion, but most men know not."}
Prophet Yusuf went on calling his two prison companions to
worship Allah alone, without partners, and to reject whatever
is being worshipped instead of Him like the idols, which were
worshipped by the people of the two men, Yusuf said,
i'j&R j*9'i a
4 * 3 ' * 1
iAre many different lords (gods) better or Allah, the One, the
Irresistible ?}
to Whose grace and infinite kingdom everything and everyone
has submitted in humiliation. Prophet Yusuf explained to
them next that it is because of their ignorance that they
worship false deities and give them names, for these names
were forged and are being transferred from one generation to
the next generation. They have no proof or authority that
supports this practice, hence his statement to them,
ot Ki •“*' 4 /' ^
ifor ivhich Allah has sent down no authority }
or proof and evidence. He then affirmed that the judgement,
decision, will and kingdom are all for Allah alone, and He has
commanded all of His servants to worship none but Him. He
said,
ithat is the straight religion, $
This, Tawhld of Allah and directing all acts of worship at Him
alone in sincerity, that I am calling you to is the right, straight
religion that Allah has ordained and for which He has revealed
what He wills of proofs and evidences,’
ibut most men know not.}, and this is why most of them are
idolators,
vZi&JSj j5j fcj}
iAnd most of mankind will not believe even if you eagerly
desire it.} [ 12:103)
When Yusuf finished calling them, he started interpreting their
Surah 12. Yusuf (41) ( Part-12 )
dreams for them,
os £Di SkJ3 41^ ^ Jg ■&
4 ll'J <jCwL‘-lj A-i tS *4rA>
441 . " O two companions of the prison! As for one of you, he
will pour out wine far his master to drink; and as for the other,
he will be crucified and birds will eat from his head. Thus is the
case judged concerning which you both did inquire."}
The Interpretation of the Dreams
Yusuf said,
4£-»- ,*jj a Ul ^y^j}
40 two companions of the prison! As far one of you, he will
pour out wine for his master to drink;}
to the man who saw in a dream that he was pressing wine. He
did not direct this speech at him, however, so that to lessen
the grief of the other person. This is why he made his
statement indirect,
4*Uj ^
iand as far the other, he will be crucified and birds will eat
from his head.} :
which is the interpretation of the other man’s dream in which
he saw himself carrying bread above his head. Yusuf told
them that the decision about their matter has already been
taken and it shall come to pass. This is because the dream! is
tied to a bird’s leg, as long as it is not truthfully interpreted. 1 If
it is interpreted, then it becomes a reality. Ath-Thawri said
that ‘Imarah bin Al-Qa‘qa‘ narrated that Ibrahim said that
‘Abdullah bin MasTkd said, “When they said what they said | to
him, and he explained their dreams to them, they replied, *We
did not see anything at all.’ This is when he said,
4<j C:ifr j 4j [&>}
477ius is the case judged concerning which you both did
inquire. y* 1 *
At-Tabari 1 6 : 1 08 .
170
Tafsir Ibn KathTr
The understanding in this is that he who claims that he saw a
dream and was given its interpretation, then he will be tied to
its interpretation, and Allah has the best knowledge. There is
an honorable Hadith that Imam Ahmad collected from
Mu'awiyah bin Haydah that the Prophet jg said.
U jS\}t JjLj
“ The dream is tied to a bird's leg, as long as it is not
interpreted. If it is interpreted, it becomes a reality .^ (1)
*- — H4 14 gG /jl ifi i£j)J
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442. And be said to the one whom he knew to be saved:
“Mention me to your king." But Shaytan made him forget to
mention it to his master. So [Yiisuf] stayed in prison a few
(more) years.}
Yusuf asks the King’s Distiller to mention Him to the
King
YQsuf knew that the distiller would be saved. So discretely,
so that the other man’s suspicion that he would be crucified
would not intensify, he said,
4-&fj y.^k=^>\}
iMention me to your King.}
asking him to mention his story to the king. That man forgot
Yusufs request and did not mention his story to the king, a
plot from the devil, so that Allah’s Prophet would not leave the
prison. This is the correct meaning of,
c fc; ‘ . I '
4But Shaytan made him forget to mention it to his master.}
that it refers to the man who was saved. As was said by
Mujahid, Muhammad bin Ishaq and several others. 12 ' As for, ‘a
few years’, or, Bida‘ in Arabic, it means between three and nine,
Ahmad 4:10.
' 2| At-Tabari 16:113.
Surah 12. Yusuf (43-49) ( Part-12 )
171
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according to Muj&hid
and Qatadah.^ 1 * Wahb
bin Munabbih saitjl,
“AyyOb suffered froijn
the illness for seven
years, YQsuf remained
in prison for seven
years and
Bukhtanassar
(Nebuchadnezzar -
Chaldean king of
Babylon) was
tormented for seven
years. ”* 21
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443. And the king (of Egypt) said: ‘‘Verily, I saw (in a dream)
seven fat cows, whom seven lean ones were devouring, and
seven green ears of com, and (seven) others dry. O notables!
111 Al-Tabari 16:115.
121 Al-Tabari 16:114.
172
Tafsir Ibn Kathir
Explain to me my dream, if it be that you can interpret
dreams.”
444. They said: "Mixed up false dreams and we are not skilled
in the interpretation of dreams. ’>
445. Then the man who was released, now at length
remembered and said: " I will tell you its interpretation, so send
me forth. ”}
446. (He said): "O Yusuf, the man of truth! Explain to us
seven fat cows whom seven lean ones were devouring, and
seven green ears of com, and (seven) others dry, that I may
return to the people, and that they may know.”}
447. [Yusuf] said: "For seven consecutive years, you shall sow
as usual and that which you reap you shall leave it in the ears,
(all) except a little of it which you may eat.”}
448. "Then will come after that, seven hard (years), which will
devour ivhat you have laid by in advance for than, (all) except
a little of that which you have guarded (stored).”}
449. " Then thereafter will come a year in which people will
have abundant rain and in which they will press (ivine and
oil)”}
The Dream of the King of Egypt
The King of Egypt had a dream that Allah the Exalted made
a reason for Yusufs release from prison, with his honor and
reputation preserved. When the king had this dream, he was
astonished and fearful and sought its interpretation. He
gathered the priests, the chiefs of his state and the princes
and told them what he had seen in a dream, asking them to
interpret it for him. They did not know its interpretation and
as an excuse, they said,
4“jJ 1^J\}
4Mixed up false dreams}, which you saw,
iUth (iVr jyii £ Cj}
4and we are not skilled in the interpretation of dreams.}
They said, had your dream been a vision rather than a
mixed up false dream, we would not have known its
Surah 12. Yusuf (43-49) (Part-12)
1 73
interpretation. The man who was saved from the two, who
were Yusufs companions in prison, remembered. Shaytan
plotted to make him forget the request of Yusuf, to mentijon
his story to the king. Now, years later, he remembered after
forgetfulness and said to the king and his entourage,
41 will tell you its interpretation, $ he interpretation of this dream,
4s 0 send me forth. $ to the prison, to Yusuf, the man of truth. |So
they sent him, and he said to Yusuf,
40 Yusuf, the man of truth! Explain to us..} and mentioned the
king’s dream to him.
Yusufs Interpretation of the King's Dream
This is when YOsuf, peace be upon him, told the
interpretation of the dream, without criticizing the man for
forgetting his request that he had mace to him. Neither did he
make a precondition that he be released before explaining jthe
meaning. Rather, he said,
4Q> Jyt&}
4For seven consecutive years, you shall sow as usual}
you will receive the usual amount of rain and fertility for
seven consecutive years.’ He interpreted the cows to be years,
es,
ext
because cows till the land that produce fruits and vegetab;
which represent the green ears of com in the dream. He n
recommended what they should do during these fertile years,
4and that (the harvest) which you reap you shall leave it in the
ears, (all) except a little of it which you may eat.}
He said, ‘Whatever you harvest during those seven fe
years, leave it in the ears so as to preserve it better. This
help the harvest stay healthy longer, except the amount
you need to eat, which should not be substantial. Stay a
from extravagance, so that you use what remains of
{tile
will
that
.way
the
274
Tafsir Ibn Kathir
harvest during the seven years of drought that will follow the
seven fertile years.’ This was represented by the seven lean
cows that eat the seven fat cows.
During the seven years of drought, they will eat from the
harvest they collected during the seven fertile years, as
represented by the dry ears of com in the dream. Yusuf told
them that during these years, the remaining ears will not
produce anything and whatever they try to plant, will not
produce any harvest, so he said,
xb j -4 c $\}
iwhich will devour what you have laid by in advance far them,
(all) except a little of that which you have guarded (stored). $
He delivered the good news to them that after the consecutive
years of drought, there will come a fertile year, during which
people will receive rain and the land will produce in
abundance. The people will then press wine and oil as usual.
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450. And the king said: " Bring him to me.” But when the
messenger came to him, [Yusuf] said: " Return to your king
and ask him, ‘What happened to the women who cut their
hands? Surely, my Lord (Allah) is Well-Aware of their plot."’}
451. (The king) said (to the women): "What was your affair
when you did seek to seduce Yusuf?" The women said: "Allah
forbid! No evil know we against him!" The wife of the ‘Aziz
said: Now the truth is manifest (to all)', it was I who sought
to seduce him, and he is surely of the truthful.”}
452. [Then Yusuf said: "I asked far this inquiry] in order that
he may know that I betrayed him not in (his) absence." And,
verily, Allah guides not the plot of the betrayers.}
453. "And I free not myself (from the blame). Verily, the self is
Surah 12. Yusuf (50-53) (Part-13) 175
inclined to evil, except when my Lord bestows His mercy (upon
whom He wills). Verily, my Lord is Oft-Forgiving, Mosti
Merciful."}
The King investigates what happened between the Wife
of the ‘Aziz, the Women in the City, and Yusuf
Allah narrates to us that when the king was conveyed the
interpretation of his dream, he liked Yusufs interpretation and
felt sure that it was true. He realized the virtue of Prophet
Yusuf, recognized his knowledge in the interpretation of
dreams and valued his good conduct with his subjects in his
country. The king said,
m
iBring him to me.}
‘Release him from prison and bring him to me.’ When jthe
king’s emissary came to Yusuf and conveyed the news of his
imminent release, Yusuf refused to leave the prison until |the
king and his subjects declare his innocence and the integrity
of his honor, denouncing the false accusation that the wife of
the ‘Aziz made against him. He wanted them to know that
sending him to prison was an act of injustice and aggression,
not that he committed an offense that warranted it. He said,
iRetum to your lord (i.e. king...}
The Sunnah of our Prophet ^ praised Prophet Yusuf
asserted his virtues, honor, elevated rank and patience,
Allah’s peace and blessings be on him. The Musnad and 1
Two Sahihis recorded that Abu Hurayrah said that
Messenger of Allah 5^5 said,
“I'Ve are more liable to be in doubt than Ibrahim when he saidU
and
pay
the
the
$My Lord! Show me how You give life to the dead...} ^
ii-J l* l yyU\ j /jSj jJl -Ul 11
' ■ ' 1 I
176
Tafsir Ibn Kathlr
VjeijJi
cirV
may send His meraj on Lilt! He wished to have
poioerful support! If I were to stay in prison for such a long
time as Yusuf did, I would have accepted the offer. n* 1 '
In another narration collected by Ahmad from Abu Hurayrah,
the Prophet jg said about Yusufs statement,
4 " ...and ask him, ‘What happened to the women who cut their
hands? Surely, my Lord (Allah) is Well-Aware of their plot.'"}
“// it was me, l would have accepted the offer rather than await
my exoneration first. ^
Allah said (that the king asked),
4He said, "What was your affair when you did seek to seduce
Yusuf?"}
The king gathered those women who cut their hands, while
being hosted at the house of the wife of the ‘Aziz. He asked
them all, even though he was directing his speech at the wife
of his minister, the ‘Aziz in particular. He asked the women
who cut their hands,
£}
iWhat was your affair. . what was your story with regards to,
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iwhen you did seek to seduce Yusuf?} on the day of the banquet?
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4The women said: "Allah forbid! No evil know we against
him!"}
The women answered the king, ‘Allah forbid that Yusuf be
Ahmad 2 :326, Fath Al-Bari 8 :216 Muslim 1 :133.
121 Ahmad 2:346.
Surah 12. Yusuf (50-53) (Part-13)
guilty of this, for by Allah, we never knew him to do evil.’ This;
is when,
4The wife of the ‘Aziz said: "Now the truth has Hashasa . . ."}
or the truth is manifest to all, according to Ibn ‘Abbas,
Mujahid and others. 11 ’ Hashasa also means, ‘became clear
and plain’,
iit was I who sought to seduce him, and he is surely of the truthful.]*
when he said,
&
41 1 was she that sought to seduce me.}
\ >$}
4in order that he may know that I betrayed him not in (Ids)
absence. }
She said, ‘I admit this against myself so that my husband
knows that I did not betray him in his absence and that
adultery did not occur. I tried to seduce this young man arid
he refused, and I am admitting this so that he knows I am
innocent,’
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4And, verily, Allah guides not the plot of the betrayers. And I
free not myself (from the blame).}
She said, “I do not exonerate myself from blame, because the
soul wishes and lusts, and this is what made me seduce him,’
for,
4 Verily, the (human) self is inclined to evil, except when my
Lord bestows His mercy (upon whom He wills).}
whom Allah the Exalted wills to grant them immunity,
fj i>i^
At-Tabari 16:138.
178
Tafsir Ibn Kathir
4 Verily, my Lord is Oft-Forgiving, Most Merciful.}
This is the most viable and suitable understanding for the
continuity of the stoiy and the meanings of Arabic speech. Al-
Mawardi mentioned this in his Tafsir, in support of it, it was
also preferred by Imam Abu Al- ‘Abbas Ibn Taymiyyah who
wrote about it in detail in a separate work.
It was said YUsuf peace be upon him is the one who said,
iin order that he (the 'Aziz) may know that I betrayed him not } with
his wife,
$in (his) absence).} until the end of Ayah (53) He said, *1 sent
back the emissary, so that the king would investigate my
innocence and the ‘Aziz be certain that,
<35 ji i#
41 betrayed him not}, with his wife,
4o$ffi Y ill
iin (his) absence. And, verily, Allah guides not the plot of the
betrayers.}’
This is the only explanation presented by Ibn Jarir At-Tabari
and Ibn Abi Hatim, but the first view is stronger and more
obvious because it is a continuation of what the wife of the
‘Aziz said in the presence of the king. Yusuf was not present
at all during this time, for he was released later on and
brought to the king by his order.
# :f -J S3 4
454. And the king said : "Bring him to me that I may attach
him to my person.” Then, when he spoke to him, he said:
"Verily, this day, you are with us high in rank and fully
trusted."}
455. [Yiisuf] said: "Set me over the storehouses of the land; I
will indeed guard them with full knowledge."}
Surah 12. Yusuf (54-55) ( Part-13 ) 179
Yusufs Rank with the King of Egypt
Allah states that when he became aware of YUsufs
innocence and his innocense of what he was accused of, the
king said,
jfo}
4 Bring him to me that I may attach him to my person.}, That I may
make him among my close aids and associates,’
iThen, when he spoke to him}, when the king spoke to YUsuf and
further recognized his virtues, great ability, brilliance, good
conduct and perfect mannerism, he said to him,
iVerily, this day, you are with us high in rank and fully
trusted.}
The king said to Yusuf, “You have assumed an exalted status
with us and are indeed fully trusted.’ Yusuf, peace be upon
him said,
iSet me over the storehouses of the land; 1 will indeed guard
them with full knowledge.}
YUsuf praised himself, for this is allowed when one’s abilities
are unknown and there is a need to do so. He said that he is, I
iHafiz}, an honest guard,
4p£}
4‘Alim}, having knowledge and wisdom about the job he is to
be entrusted with. Prophet Yusuf asked the king to appoint him
as minister of finance for the land, responsible for the harvest
storehouses, in which they would collect produce for the years
of drought which he told them will come. He wanted to be th!e
guard, so that he could dispense the harvest in the wisest, best
and most beneficial way. The king accepted YUsufs offer, for lie
was eager to draw YUsuf close to him and to honor him. So
Surah 12. Yusuf (58-62) (Part-13
emm
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4A«d We make not to be
lost the reward of the
good doers. And verily,
the reward of the Here-
after is better for those
who believed and had
Taqwa .} |
Allah states that
what He has prepared
for His Prophet Yusuf,
peace be upon him,
in the Hereafter is
much greater, subs-
tantial and honored
than the authority He
gave him in this life.
Allah said about His
Prophet Sulaymdn
(Solomon), peace jDe
upon him, I
_jji> liljJ jS Cjlliic ljci^>
ti& kxt "f ol>
4 V- cA *J
i"This is Our gift, so spend or withhold, no account will be
asked of you." And verily, for him is a near access to Us, and
a good (final) rehim (Paradise).} [38:39-40]
Yusuf, peace be upon him, was appointed minister of finance
by Ar-Rayyan bin Al-Walld, king of Egypt at the time, instead
of the ‘Aziz who bought him and the husband of she who tried
to seduce him. The king of Egypt embraced Islam at the hands
of Yusuf, peace be upon him, according to Mujahid.
* .\"m. >"*' I -I' . • S' V* > '' 'tf i'T, r>«vV
(*®>+*- *-b A (*A> Mir* > — «— _»> •m-jTi,
4 . j ; - m^A 1 li[ Vjtr*i '$~4 si rr^i 'jtlJ
182
Tafsir Ibn Kathir
458. And YUsufs brethren came and they entered unto him,
and he recognized them, but they recognized him not.}
459. And when he furnished them with their provisions, he
said: "Bring me a brother of yours from your father. See you
not that I give full measure, and that I am the best of the
hosts?"}
460. "But if you bring him not to me, there shall be no
measure (of com) for you with me, nor shall you come near
me."}
461. They said: "We shall try to get permission (for him) from
his father, and verily, we shall do it.”}
462. And [Yusuf] told his servants to put their money into
their bags, so that they might know it when they go back to
their people; in order that they might come again.}
Yusufs Brothers travel to Egypt
As-Suddi, Muhammad bin Isljfiq and several others said that
the reason why YQsufs brothers went to Egypt, is that after
Yusuf became minister of Egypt and the seven years of
abundance passed, then came the seven years of drought that
struck all areas of Egypt. The drought also reached the area of
Kana'an (Canaan), where Prophet Ya'qub, peace be upon him,
and his children resided. Prophet YQsuf efficiently guarded the
people’s harvest and collected it, and what he collected became
a great fortune for the people. This also permitted Yusuf to
give gifts to the people who sought his aid from various areas
who came to buy food and provisions for their families. Yusuf
would not give a family man more than whatever a camel
could carry, as annual provisions for them. YQsuf himself did
not fill his stomach from this food, nor did the king and his
aids eat except one meal a day. By doing so, the people could
sustain themselves with what they had for the remainder of
the seven years. Indeed, YQsuf was a mercy from Allah sent to
the people of Egypt.
YOsufs brothers were among those who came to Egypt to
buy food supplies, by the order of their father: They knew that
the ‘Aziz of Egypt was selling food to people who need it for a
low price, so they took some merchandise from their land with
them to exchange it for food. They were ten, because Ya'qQb
Surah 12. Yusuf (58-62) ( Part-13 ) 183
peace be upon him kept his son and YQsuFs brother Binyamin
with him. Binyamin was the dearest of his sons to him after
YQsuf.
When Prophet YusuFs brothers entered on him in his court
and the center of his authority, he knew them the minute he
saw them. However, they did not recognize him because they
got rid of him when he was still young, and sold him to a
caravan of travelers while unaware of their destination. They
could not have imagined that YQsuf would end up being a
minister, and this is why they did not recognize him, while Ihe
did recognize them. As-Suddi said that Yusuf started talking
to his brothers and asked them, “What brought you to my
land?” They said, “O, ‘Aziz, we came to buy provisions.” He
asked them, “You might be spies.” They said, “Allah forbids.”
He asked them, “Where are you from?” They said, “From the
area of Kana'an, and our father is Allah’s Prophet Ya'qub.” He
asked them, “Does he have other children besides you?” They
said, “Yes, we were twelve brothers. Our youngest died in the
desert, and he used to be the dearest to his father. His full
brother is alive and his father kept him, so that his closeness
compensates him for losing our youngest brother (who died].”
YQsuf ordered that his brothers be honored and allowed to
remain,
i<e &j} j
4 And when he furnished them with their provisions ,}
according to their needs and gave them what they wanted to
buy, he said to them, “Bring me your brother from your
father’s side whom you mentioned, so that I know that jrou
have told me the truth.” He continued,
£ % jp jj 4
4See you not that I give full measure, and that I am the best of
the hosts?} |
encouraging them to return to him. He then threatened thein,
(£3 $ yi cjyfe ’) I
4But if you bring him not to me, there shall be no measure (of
com) far you with me.} '
184
Tafsir Ibn Kathir
He threatened them that if the next time they come without
Binyamin with them, they will not be allowed to buy the food
that they need,
Is v ' oy j V>
4” ...tior shall you come near me." They said: "We shall try to
get permission (for him) from his father, and verily, we shall do
it."}
They said, “We will try our best to bring him with us, so that
we spare no effort to prove to you that we are truthful in what
we told you about ourselves.’ Allah said,
1
4And [Yiisuf] told his servants }, or his slaves,
4to put their money}, or the merchandise they brought
with them to exchange for food,
iinto their bags,}, while they were unaware,
4^L>P*fj_ ‘J&}
iin order that they might come again.} It was said that Yusuf did
this because he feared that his brothers might not have any
more merchandise they could bring with them to exchange for
food.
Ji tss jjK % £ C\k (j£ dl ££
ji- ijtii Jj *— j"' & iff. ji JS
463. So, when they returned to their father, they said: "O our
father! No more measure of grain shall we get (unless we take
our brother). So send our brother with us, and ive shall get our
measure and tndy, we will guard him."}
464. He said: "Can I entrust him to you except as I entrusted
his brother [Yusuf] to you aforetime? But Allah is the Best to
guard, and He is the Most Merciful of tfwse who show mercy.”}
Surah 12. Yusuf (63-64) ( Part-13 )
185
Yusufs Brothers ask Ya'qub’s Permission to send Their
Brother Binyamin with Them to Egypt
Allah says that when they went back to their father,
tt £ litii >>>
ithcy said: " 0 our father! No more measure of grain shall we
get..."}
‘after this time, unless you send our brother Binyamin with
us. So send him with us, and we shall get our measure and
we shall certainly guard him.’ Some scholars read this Ayah in
a way that means, ‘and he shall get his ration.’ They said,
I
iand truly, we will guard him.}, ‘do not fear for his safety, for he
will be returned back to you.’ This is what they said to Ya'qOb
about their brother Yusuf,
^ ' T A La* '
i“Send him with us tomorrmo to enjoy himself and play, and
verily, we will take care of him.”} [12:12]
This is why Prophet Ya'qub said to them,
iCan I entrust him to you except as I entrusted his brother
[Yusuf] to you aforetime?}
He asked them, “Will you do to him except what you did to his
brother Yusuf before, when you took him away from me and
separated me from him?’
(Uyl yu Oiii-
iBut Allah is the Best to guard, and He is the Most Merciful
of those who shoiv mercy.} \
Ya'qub said, ‘Allah has the most mercy with me among all
those who show mercy, He is compassionate with me for my
old age, feebleness and eagerness for my son. I invoke Allan to
return him to me, and to allow him and I to be together;! for
surely, He is the Most Merciful of those who show mercy.’
186
Tafsir Ibn Kathir
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465. And when they
opened their bags, they
| found their money had
been returned to them.
They said: “0 our
[ father! What (more) can
we desire? This, our
money has been returned
to us; so we shall get
(more) food for our fa-
mily, and we shall guard our brother and add one more measure of a
camel's load. This quantity is easy (for the king to give).”}
466. He [Ya'qub] said: ”1 will not send him with you until
you swear a solemn oath to me in Allah's Name, that you will
bring him back to me unless you are yourselves surrounded (by
enemies),” And when they had sworn their solemn oath, he
said: "Allah is the Witness to what we lutve said."}
They find Their Money returned to Their Bags
Allah says, when Yusufs brothers opened their bags, they
found their merchandise inside them, for Yusuf had ordered
his servants to return it to their bags. When they found then-
merchandise in their bags,
4j£ £ 6£ts $6}
187
Surah 12. Yusuf (65-66) (Part-13)
}They said: “O our father! What (more) can we desire? ..."},
what more can we ask for,
4 This, our money has been returned to us;}
Qatadah commented (that they said), “What more can we ask
for, our merchandise was returned to us and the ‘Aziz Jias
given us the sufficient load we wanted?” 11 ' They said next,
<03 I
4so we shall get (more) food for our family,}, ‘if you send our
brother with us the next time we go to buy food for our family,’
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iand we shall guard our brother and add one more measure of a
camel's load.}
since YQsuf, peace be upon him, gave each man a camel’s load
of com.
4 ^ &£=. &>}
iThis quantity is easy (for the king to give).}
They said these words to make their case more appealing,
saying that taking their brother with them is worth this gain;
4ji* •dSi yje o'
4 He [Ya'qub (Jacob)] said: "1 will not send him with you until\
you swear a solemn oath to me in Allah's Name..."}, \
until you swear by Allah with the strongest oath,
iu J ‘“ji JjftZ}
ithat you will bring him back to me unless you are yourselves
surrounded (by enemies)},
unless you were all overwhelmed and were unable to rescue him,
4-H-fLV *>'» tji}
iAtid when they had sworn their solemn oath}, he affirmed it
further, saying, I
111 At-Tabari 16:162. !
188
Tafsir Ibn Kathlr
& b &
4 Allah is the Witness to what we have said.}
Ibn Ishaq commented, “Ya'qQb did that because he had no
choice but to send them to bring necessaiy food supplies for
their survival. So he sent Binyamin with them.”’ 1 *
467. And he said: "O my sons! Do not enter by one gate, but
alter by different gates, and I cannot avail you against Allah at
all. Verily, the decision rests only with Allah. In Him, I put
my trust and let all those that trust, put their trust in Him."}
468. And when they entered according to their father's advice,
it did not avail them in the least against (the will of) Allah; it
ivas but a need of Ya'qub's inner self which he discharged. And
verily, he was endowed with knowledge because We had taught
him, but most men know not.}
Ya'qub orders His Children to enter Egypt from
Different Gates
Allah says that Ya'qub, peace be upon him, ordered his
children, when he sent Binyamin with them to Egypt, to enter
from different gates rather than all of them entering from one
gate. Ibn 'Abbas, Muhammad bin Ka*b, Mujahid, Ad-Dahhak
Qatadah, As-Suddi and several others said that he feared the
evil eye for them, because they were handsome and looked
beautiful and graceful. He feared that people might direct the
evil eye at them, because the evil eye truly harms, by Allah’s
decree, and brings down the mighty warrior-rider from his
horse. He next said,
ot $ viSi (1
iand I cannot avail you against Allah at all.}
m
At-Jabari 16:164.
Surah 12. Yusuf (69) ( Part-13
189
this precaution will not resist Allah’s decision and appointed
decree. Verily, whatever Allah wills, cannot be resisted or stopped, j
ili j* 'ju4 ill* f'ojjpfjii jyLii a&j cJ &y ik j
^ f ^ J* ^ # " •> -M
4" Verily, the decision rests only with Allah. In Him, I put my
trust and let all those that trust, put their trust in Him.” And
when they entered according to their father's advice, it did not
avail them in the least against (the will of) Allah ; it ivas hut a
need of Ya'qub's inner self which he discharged.}, as a
precaution against the evil eye,
Cl .j* jJJ
4And verily, he was endowed with knowledge because We had
taught him,}
he had knowledge that he implemented, according to Qatadah
and Ath-Thawri. 111 Ibn Jarir said that this part of the Ayah
means, he has knowledge that We taught him,
4&C Y '&}
ibut most men know not .^ ,2)
\y<k= KL> J.6Z-, yj AJJ ul ii\ ju cufC jc IJZ» Cj j}
469. And when they went in before Yusuf, he took his brother
(Binyamin) to himself and said: “Verily, I am your brother, so
grieve not for ivhat they used to do."}
Yusuf comforts Binyamin
Allah states that when Yusufs brothers went in before him
along with his full brother Binyamin, he invited them to a
place of honor as privileged guests. He granted them gifts and
generous hospitality and kindness. He met his brother in
confidence and told him the story of what happened to him
and that he was in fact his brother. He said to him,
111 At-Tabari 16:168.
121 Ibid.
190
Tafsir Ibn Kathir
'J)
‘igrieve not) nor feel sad for what they did to me.’ He ordered
Binyamin to hide the news from them and to refrain from
telling them that the ‘Aziz is his brother Yusuf. He plotted with
him to keep him in Egypt enjoying honor and great hospitality.
A 4$ ^ $ 'f *4 g, 4 oilyi
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^70. So to/iCTt /ie fiimished them forth with their provisions, he
put the bowl in his brother's bag. Tlxen a crier cried: “O you
(in) the caravan! Surely, you are thieves!")
471. They, turning towards them, said: "What is it that you
have lost?")
472. They said: "We have lost the bowl of the king and for him
who produces it is (the reward of) a camel load; and I will be
bound by it.")
Yusuf had His Golden Bowl placed in Binyamin’s Bag; a
Plot to keep Him in Egypt
After Yusuf supplied them with their provisions, he ordered
some of his servants to place his silver bowl (in Binyamin’s
bag), according to the majority of scholars. Some scholars said
that the king’s bowl was made from gold. Ibn Zayd added that
the king used it to drink from, 11 ’ and later, measured food
grains with it since food became scarce in that time, according
to Ibn ‘Abbas, Mujahid, Qatadah, Ad-Dahhfik and ‘Abdur-
Rahman bin Zayd. 121 Shu'bah said that Abu Bishr narrated
that Said bin Jubayr said that Ibn ‘Abbas said that the king’s
bowl was made from silver and he used it to drink with. I 3 ’
Yusuf had the bowl placed in Binyamin’s bag while they were
unaware, and then had someone herald,
,!| At-Tabari 16:172.
121 At-Tabari 16:173.
' 3| AMabari 16:176.
Surah 12. Yusuf (63-76) (Part-13)
191
J
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SSaaiilu 40 you (in) the caravan!
Surely, you are
thieves !)
They looked at the man
who was heralding this
statement and asked
him,
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i"What is it that you
have lost?" They said:
"We have lost the bowl
of tlte king..."), which
he used to measure
food grains,
4y^ & ‘*i it
iand for him who
produces it is a camel
load;), as a reward,
i’-^j **t
iand I will be bound by
it.), as assurance of
delivery of the reward.
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^73. They said: "By Allah! Indeed you know that we came not
to make mischief in the land, and we are no thieves!")
474. They said: "What then shall be the penalty of him, if you
are (proved to be) liars.")
475. They [Yusufs brothers] said: "His penalty should be that
192
— Tafsir Ibti Katlur
he, in whose bag it is found, should be held for the punishment
(of the crime). Thus we punish the wrongdoers!" $
*76. So he [Yusuf] began (the search) in their bags before the
bag of his brother. Then he brought it out of his brother's bag.
Thus did We plan for Yusuf. He could not take his brother by
the law of the king (as a slave), except that Allah willed it. We
raise to degrees whom We will, but over all those endowed with
knoioledge is the All-Knowing (Allah). $
After Yusufs servants accused his brothers of theft, they said,
iBy Allah ! Indeed you bww that we came not to make mischief
in the land, and we are no thieves !)
Ever since you knew us, you, due to our good conduct,
became certain that,
\t Cj 4 1J4 ILL.
iioe came not to make mischief in the land, and we are no
thieves!)
They said, Theft is not in our character, as you came to
know.’ Yusufs men said,
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'iWhat then shall be the penalty of him), in reference to the thief,
if it came out that he is one of you,’
iif you are (proved to be) liars?) They asked them, What should
be the thiefs punishment if he is one of you?’
4 4 jJ, & \)H)
4They said : " His penalty should be that he, in whose bag it is
found, should be held for the punishment. Thus ive punish the
wrongdoers!")
This was the law of Prophet Ibrahim, peace be upon him,
that the thief be given as a slave to the victim of theft. This is
what Yusuf wanted, and this is why he started with their bags
first before his brother’s bag, to perfect the plot,
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793
Su rah 72. Y usuf (73- 7 6) (Part- 1 3)
iThen he brought it out of his brother’s bag .) j
Therefore, Yusuf took Binyamin as a slave according to their
judgement and the law which they believed in. So Allah said;
iThus did We plan for Yusuf.) and this is a good plot that Allah
likes and prefers, because it seeks a certain benefit using
wisdom and the benefit of all.
Allah said next,
iHe could not take his brother by the law of the king,)
as a captive, for this was not the law of king of Egypt, according
to Ad-Dahhak and several other scholars. 1,1 Allah only allowed
Yusuf to take his brother as a captive after his brothers agreed
to this judgement beforehand, and he knew that this was their
law. This is why Allah praised him when He said,
4 We raise to degrees whom We will,) just as He said in another
Ayah,
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i Allah will exalt in degree those of you who believe.) [58:11] Allah
said next,
4i-Jf Jyj)
ibut over all those endowed with knowledge is the All-'
Knowing . 4
Al-Hasan commented, “There is no knowledgeable person, but
there is another person with more knowledge until it ends I at
Allah the Exalted and Most Honored. 121 In addition, ‘Abdur-
Razzaq recorded that Said bin Jubayr said, “We were with Ibn
'Abbas when he narrated an amazing Hadith. A man in tjhe
audience said, ‘All praise is to Allah! There is an all-knowing
above every person endowed with knowledge.’ Ibn ‘Abbas
responded, Worse it is that which you said! Allah is the All-
111 At-Tabari 16:188.
121 At-Tabari 16:193.
Surah 12. Yusuf (78-79) ( Part-13 )
195
beforehand, meaning YQsuf, peace be upon him! Allah said,
4 '-HJi
these things did Yusuf keep in himself meaning the
statement that he said afterwards,
lL iiij jjL
4 Vow are in an evil situation, and Allah is the Best Knower of
that which you describe !}
YQsuf said this to himself and did not utter it aloud, thus
intending to hide what he wanted to say to himself even before
he said it. Al-‘Awfi reported that Ibn ‘Abbas said about Allah’s
statement,
4‘*^r*> <i ■ * **£
iBut these things did Yusuf keep in himself “He kept in
himself [his statement next],
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iYou are in an evil situation, and Allah is the Best Knower of
that which you describe!}.’’
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478. They said: "O 'Aziz! Verily, he has an old father (who
will grieve for him); so take one of us in his place. Indeed we
think that you are one of the doers of good."}
479. He said: "Allah forbid, that we should take anyone bu
him with whom we found our property. Indeed (if we did so);
we should be wrongdoers ."}
Yusufs Brothers offer taking One of Them instead of
Binyamin as a Slave, Yusuf rejects the Offer
When it was decided that Benyamin was to be taken and
kept with YQsuf according to the law they adhered by, Yusufs
brothers started requesting clemency and raising compassion
in his heart for them,
4<j£ Cl 0 A k &R
196
Tafsir Ibn Kath lr
iThey said, "O ‘Aziz!
Verily, he has an old
father..."}
who loves him very
much and is comfor-
ted by his presence
from the son that he
lost,
4jAit£==v. bji4 XAA}
iso take one of us in his
place.}, instead of
Binyamin to remain
with you,
ije—dS j*
ilndeed toe think that
you are one of the doers
of good.}, the good
doers, just, and
accepting fairness,
4- ji-'d J «ii jli^
iHe said: "Allah forbid,
that toe should take anyone but him with whom we found our
property..."}, ‘according to the judgement that you gave for his
punishment,
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instead of the guilty man.’
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Surah 12. Yusuf (80-82) ( Part-13 ) 797
480. So, when they despaired of him, they consulted in private.
The eldest among them said: "Know you not that your father
did take an oath from you in Allah's Name, and before this you
did fail in your duty with Yusup Therefore I will not leave this
land until my father permits me, or Allah decides my case and
He is the Best of the judges. 4
481 . "Return to your father and say, ‘O our father! Verily,
your son has stolen, and toe testify not except according to
what toe know, and we could not knoio the Unseen !y
482. "And ask (the people of) the town where we have been,
and the caravan in which we rehtmed; and indeed we are
telling the truth ."y
Yusufs Brothers consult Each Other in Confidence; the
Advice Their Eldest Brother gave Them I
Allah narrates to us that Yusufs brothers were desperate
because they could not secure the release of their brother
Binyamln, even though they had given a promise and sworn to
their father to bring him back. They were unable to fulfill their
promise to their father, so,
4in private y, away from people’s eyes,
4\S#y
4they consultedy, among themselves,
4The eldest among them saidy, and his name, as we mentioned,
was Rubll, or Yahudha. He was the one among them who
recommended throwing Yusuf into a well, rather than killing
him. So Rubll said to them,
at
‘4Know you not that your father did take an oath from you in
Allah’s Name,y
that you will return Binyamln to him? However, you were not
able to fulfill this promise and, before you caused Yusuf to be
lost from his father, j
198
Tafslr Ibn Kathir
^ $}
{Therefore I will not leave this land }, I will not leave Egypt,
4
{until my father permits me,} allows me to go back to him while
he is pleased with me,
O ii> 'fi $}
{or Allah decides my case ^ by using the sword, or, they
says; by allowing me to secure the release of my brother,
{turn £ %}
{and He is the Best of the judges.},
He next ordered them to narrate to their father what happened
so that they could present their excuse about that happened
to Binyamin and as claim their innocence before him. Rftbll
said to them (to say to their father),
{and we could not know the Unseen !}
or, “we did not know that your son had committed theft,’
according to Qatadah and ‘Ikrimah.' 1 ' ‘Abdur-Rahman bin
Zayd bin Aslam said that it means, Sve did not know that
Binyamin stole something that belonged to the king, we only
stated the punishment of the thief,’
{And ask (the people of) the town where we have been,}, in reference
to Egypt,' 2 ' according to Qatadah,' 3 ' or another town.
{and the caravan in which we returned.}, ‘about our truthfulness,
honesty, protection and sincere guardianship,
£]j}
111 At-Tabari 16:211-212.
* 2 ' At-Tabari 16:210.
|3 ' At-Tabari 16:212.
199
Surah 12. Yusuf (83-86) ( Part-13 )
iand indeed we are telling the truth.}
in what we have told you, that Binyamln stole and was takei
as a captive as compensation for his theft.’
J-*- S-& oJp £
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T
483. He [ Ya'qub ] said: "Nay, but your own selves have
beguiled you into something. So patience is most fitting (for
me). May be Allah will bring them (back) all to me. Truly, He!
Only He is All-Knowing, All-Wise."}
484. And he turned away from them and said: "Alas, my grief
for Yusuf!" And he lost his sight because of the sorrow that he
was suppressing.}
485. They said: "By Allah! You will never cease remembering
Yusuf until you become weak with old age, or until you be of
the dead.”}
486. He said: "1 only complain of my grief and sorrow to
Allah, and I know from Allah that which you know not."}
Allah’s Prophet Ya'qub receives the Grievous News
Allah’s Prophet Ya'qub repeated to his children the same
words he said to them when they brought false blood on
Yusuf shirt,
4Nay, but your own selves have beguiled you into something. I
So patience is most fitting (for me).}
Muhammad bin Ishaq said, “When they went back to Ya'qOb
and told him what happened, he did not believe them and
thought that this was a repetition of what they did to Yusuf.
So he said,
4U: <A p o£l &
4Nay, but your own selves have beguiled you into something.
200
Tafsir Ibn Kathir
So patience is most fitting {for me).}
Some said that since this new development came after what
they did before [to Yusuf], they were given the same judgement
to this later incident that was given to them when they did
what they did [to Yusuf]. Therefore, Ya'qub’s statement here is
befitting,
iUr cl£ &
4Nay, but your own selves have beguiled you into something.
So patience is most fitting (for me).}
He then begged Allah to bring back his three sons: Yusuf,
Binyamin and Rubil to him.”* 1 ’ Rubil had remained in Egypt
awaiting Allah’s decision about his case, either his father’s
permission ordering him to go back home, or to secure the
release of his brother in confidence. This is why Ya'qub said.
iijdi £ jfy ^L; J dSf ji}
iMay be Allah will bring them (back) all to me. Truly, He!
Only He is All-Knowing,}, in my distress,
ithe All-Wise}, in His decisions and the decree and
preordainment He appoints. Allah said next,
\j}
$And he turned away from them and said: "Alas, my grief for
Yusuf!”}
He turned away from his children and remembered his old
grief for YCisuf,
iiji &\k}
4 Alas, my grief for Yusuf!}
The new grief, losing Binyamin and Rubil, renewed his old
sadness that he kept to himself. ‘Abdur-Razzaq narrated that
Ath-Thawri said that Sufyan Al-TJsfuri said that Said bin
Jubayr said, “Only this nation [the following of Prophet
m At-Tabari 16:214.
Surah 12. Yusuf (83-86) (Part-13)
20R
Muhammad sg] were given Al-Istirja’P ] Have you not heard thj
statement of Ya'qub, peace be upon him,
ji-* ojil' ilLle d* ^d>^)
4" Alas, my grief for Yusuf !" And he lost his sight because of
the sorrow that he was suppressing ,)?’’ [2]
Ya'qab suppressed his sorrow and did not complain to
created being, according to Qatadah and other scholars.’ 3 ' Acl-
Dahhak also commented, “Ya'qub was aggrieved, sorrowful
and sad.”’ 4 '
Ya'qub's children felt pity for him and said, while feelirj;
sorrow and compassion.
> > ji
4By Allah! You will never cease remembering Yusuf), “you will keqp
remembering Yusuf,
4&Z A)
iuntil you become zoeak with old age,), until your strength leaves
you,’
L>
this
4pr until you be of the dead They said, ‘if you continue like
we fear for you that you might die of grief,’
4 A x*Aj £>.
4He said: "I only complain of my grief and sorrozv to Allah.")' Wh£
they stud these words to him, Ya'qub said,
iziA-j A-
‘ 41 only complain of my grief and sorrow) for the afflictions tl
struck me,
4 A
4 to Allah,) alone,
n
Hat
Saying: ‘To Allah we belong and to Him shall be our return.”
’ 2 ' ‘Abdur-Razzaq 2 :227 .
131 At-Tabari 16:216.
’ 4 ’ At-Tabari 16:218.
202
Tafslr Ibn Kathir
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4and 1 know from Allah
that which you know
not.}
I anticipate from Allah
each and every type
of goodness.’ Ibn
‘Abbas commented on
the meaning of,
i'opz 1\zjs&i M}
land I know from Allah
that which you know
not.}
“The vision that Yusuf
saw is truthful and
Allah will certainly
make it come true.” 111
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4S7. "O my sons/ Go you and inquire about Yusuf and his
brother, and never give up hope of AllSh’s mercy. Certainly no
one despairs of Allah’s mercy, except the people who
disbelieve."}
488. Then, when they entered unto him, they said: "O ’Aziz!
A hard time has hit us and our family, and we have brought
but poor capital, so pay us fill measure and be charitable to us.
Truly, AllSh does reward the charitable .”}
HI
At-Tabari 16:227.
203
Surah 12. Yusuf (87-88) ( Part-13 )
Ya'qub orders His Children to inquire about Yusuf and
His Brother
Allah states that Ya'qub, peace be upon him, ordered his
children to go back and inquire about the news of Yusuf and
his brother Binyamin, in a good manner, not as spies. He
encouraged them, delivered to them the good news and
ordered them not to despair of Allah’s mercy. He ordered them
to never give up hope in Allah, nor to ever discontinue trusting
in Him for what they seek to accomplish. He said to them that
only the disbelieving people despair of Allah’s mercy.
Yusufs Brothers stand before Him
Allah said next.
iThen, when they entered unto him), when they went back
Egypt and entered upon YOsuf,
OS &X
[„
ithey said: “O Aziz! A hard time has hit us and our family..."),
because of severe droughts and the scarcity of food.
iand we have brought but poor capital,)
means, *we brought money for the food we want to buy, but) it
is not substantial,’ according to Mujahid, Al-Hasan and several
others.* 1 * |
Allah said that they said next,
4so pay us full measure) meaning, ‘in return for the little money
we brought, give us the full measure that you gave us before.’
Ibn Mas'Od read this Ayah in a way that means, “So give the
full load on our animals and be charitable with us.”* 2 * Ibn
Jurayj commented, “So be charitable to us by returning our
brother to us.”* 3 * And when Sufyan bin TJyaynah was asked if
* l * At-Tabari 16:238.
* 2 * Ibid.
* 3 * At-Tabari 16:243.
204
Tafsir Ibn Katl ur
the Sadaqah (charity) was prohibited for any Prophet before our
Prophet jg, he said, “Have you not heard the Ayah,
i3 i ' j Q ojU
4so pay us fall measure and be charitable to us. Truly, Allah
does rezvard the charitable .}?”
Ibn Janr At-Tabari* 11 collected this statement.
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489. He said: "Do you knoiv what you did with Yusuf and his
brother, when you were ignorant?"}
490. They said: " Are you indeed YBsuf?" He said: "I am
Yusuf , and this is my brother. Allah has indeed been gracious
to us. He ivho has Taqzva, and is patient, then surely, Allah
makes not the rezvard of the gooddoers to be lost."}
491. They said: "By Allah! Indeed Allah has preferred you
above us, and ive certainly have been sinners."}
492. He said: "No reproach on you this day; may Allah
forgive you, and He is the Most Merciftl of those who shoiv
mercy!}
Yusuf reveals His True Identity to His Brothers and
forgives Them
Allah says, when Yusufs brothers told him about the
afflictions and hardship, and shortages in food they suffered
from in the aftermath of the drought that struck them, and he
remembered his father’s grief for losing his two children, he
felt compassion, pity and mercy for his father and brothers.
He felt this way, especially since he was enjoying kingship,
authority and power, so he cried and revealed his true identity
to them when he asked them.
At-Tabari 16:242.
205
Surah 12. Yusuf (89-92) ( Part-13 )
$Do you knoio ivhat you did with Yusuf and his brother, when you
were ignorant meaning, “when you separated between Yusuf
and his brother,’ i
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4iohen you iverc ignorant ?} He said, “What made you do this is
your ignorance of the tremendous sin you were about | to
commit.’ It appears, and Allah knows best, that Yusuf revealed
his identity to his brothers only then by Allah’s command, just
as he hid his identity from them in the first two meetings, by
Allah’s command. When the affliction became harder, Allah
sent His relief from that affliction, just as He said He does,
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4 Verily, along with every hardship is relief. Verily, along with
every hardship is reliefs 94:5-6)
This is when they said to Yusuf,
4 Are you indeed Yusuf?}, in amazement, because they had
meeting him for more than two years while unaware of who!
really was. Yet, he knew who they were and hid this news
them. Therefore, they asked in astonishment,
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he
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4 Arc you indeed Yusuf? He said : "I am Yusuf, and this is my
brother. .."}
Yusuf said next,
4 iii
‘4 Allah has indeed been gracious to us.} by gathering us together
after being separated all this time,’
blti ivJ' jjA Y ill' TAA tfc 1 J
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4“ Verily, he who has Taqwa, and is patient, then surely, Allah
makes not the reward of the gooddoers to be lost." They said:
"By Allah! Indeed Allah has preferred you above us."}
They affirmed Yusufs virtue above them, being blessed with
206
Tafsir Ibn Kathir
beauty, conduct, richness, kingship, authority and, above all,
prophethood. They admitted their error and acknowledged that
they made a mistake against him,
4He said: “No reproach on you this day."}
He said to them, There will be no blame for you today or
admonishment, and I will not remind you after today of your
error against me.’ He then multiplied his generosity by
invoking Allah for them for mercy,
imay Allah forgive you , and He is the Most Merciful of those
who show mercy!}
* 1 ' S} ^ \^\}
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493 . "Go with this shirt of mine, and cast it over the face of
my father, his vision will return, and bring to me all your
family”}
494. And when the caravan departed, their father said: “I do
indeed sense the smell of Yusuf, if only you think me not senile) . "}
495. They said: “By Allah! Certainly, you are in your old
Dalai (error)."}
Ya'qub finds the Scent of Yusuf in his Shirt!
YOsuf said, Take this shirt of mine,
4'h?> cX cjt }Lj Je •_$%}
4and cast it over the face of my father, his vision will return},’
because Ya'qub had lost his sight from excessive crying,
4^X\
4and bring to me all your family.} all the children of Ya'qOb.
4And when the caravan departed} from Egypt,
Surah 12. Yusuf (93-95) ( Part-13 )
207
itheir father said...}, Ya'qub, peace be upon him, said to the
children who remained with him,
‘il do indeed feel the smell of Yusuf, if only you think me not
senile.}, except that you might think me senile because of {old
age.’ ‘Abdur-Razzaq narrated that Ibn ‘Abbas said, “When the
caravan departed (from Egypt], a wind started blowing and
brought the scent of YUsufs shirt to Ya'qub. He said,
il do indeed feel the smell of Yusuf , if only you think me not
senile.}
He found his scent from a distance of eight days away I”* 11
Similar was also reported through Sufyan Ath-Thawri and
Shu'bah and others reported it from Abu Sinan. 121
Ya'qub said to them,
ijtg. ol H}}
iif only you think me not senile.}
Ibn ‘Abbas, Mujahid, ‘Ata, Qatadah and Said bin Jubayr
commented, “If only you think me not a fool!” 131 Mujahid and
Al-Hasan stud that it means, “If only you think me not old.”* 41
Their answer to him was,
&\}
iCertainly, you are in your old Dalai.}
meaning, ‘in your old error,’ according to Ibn ‘Abbas. 151
Qatadah commented, “They meant that, “because of your love
for YQsuf you will never forget him.’ So they uttered a harsh
word to their father that they should never have uttered to
111 ‘Abdur-Razzaq 2:329.
121 At-Jabari 16:250.
131 At-Tabari 16:253.
141 At-Jabari 16:255.
151 At-Jabari 16:257.
20S Tafsir Ibn KathTr
him, nor to a Prophet of Allah.” 1 ' 1 Similar was said by As-
Suddi and others. 121
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496. Then, when the bearer of the good news arrived, he cast it
(the shirt) over his face, and his vision returned. He said: " Did
I not say to you, 7 know from Allah that which you know
not?’"}
497. They said: " O our father! Ask forgiveness (from Allah) for
our sins, indeed toe have been sinners.”}
498. He said: "1 will ask my Lord for forgiveness for you,
verily, He! Only He is the Oft-Forgiving, the Most
Mercifid."}
Yahudha brings Yusufs Shirt and Good News
Ibn ‘Abbas and Ad-Dahhak said;
igood news} means information.
Mujahid and As-Suddi said that the bearer of good news was
Yahudha, son of Ya'qub. 131 As-Suddi added, “He brought it
(Yusufs shirt) because it was he who brought Yusufs shirt
stained with the false blood. So he liked to erase that error
with this good act, by bringing Yusufs shirt and placing it on
his father’s face. His father’s sight was restored to him.” 14 '
Ya'qub said to his children,
4^.4“ Y U p
iDid I not say to you, 7 know from Allah that which you know
not?'}, that I know that Allah will return Yusuf to me and that.
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111 At-Tabari 16:257.
121 Ibid.
131 At-Tabari 16:258.
* 4 * At-Tabari 16:259.
Surah 12. Yusuf (99-100) (Part -73)
209
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Yusufs Brothers
feel Sorry ana
Regretful
This is when Yusufs
brothers said to their
father, with humble-
ness,
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Lord for forgiveness for
you, verily, He! Only
He is the Oft-Forgiving, the Most Merciful.”}
and He forgives those who repent to Him. ‘Abdullah bin
Mas*ud, Ibrahim At-Taymi, ‘Amr bin Qays, Ibn Jurayj and
several others said that Prophet Ya'qub delayed fulfilling their
request until the latter part of the night. ^ |
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499. Then, when they came in before Yusuf, he took his
At-Tabari 1 6 :262 .
2 10
Tafslr Ibn Kathtr
parents to himself and said: "Enter Egypt, if Allah wills, in
security."}
4100. And he raised his parents to the ‘Arsh and they fell down
before him prostrate. And he said: "O my father! This is the
interpretation of my dream aforetime! My Lord has made it
come true! He was indeed good to me, when He took me out of
the prison, and brought you (all here) out of the bedouin life,
after Shay tan had sown enmity between me and my brothers.
Certainly, my Lord is the Most Courteous and Kind unto
whom He wills. Truly, He! Only He is the All-Knowing, the
All-Wise .}
Yusuf welcomes His Parents; His Dream comes True
All&h states that Ya'qub went to Yusuf in Egypt. YQsuf had
asked his brothers to bring all of their family, and they all
departed their area and left Kana'an to Egypt. When Yusuf
received news of their approach to Egypt, he went out to
receive them. The king ordered the princes and notable people
to go out in the receiving party with YQsuf to meet Allah's
Prophet Ya'qQb, peace be upon him. It is said that the king
also went out with them to meet Ya'qQb. YQsuf said to his
family, after they entered unto him and he took them to
himself,
iit ui
iand said: " Enter Egypt, if Allah wills, in security."}
He said to them, ‘enter Egypt’, meaning, “reside in Egypt’, and
added, “if Allah wills, in security’, in reference to the hardship
and famine that they suffered.
Allah said next,
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iand he took his parents to himself}
As-Suddi and ‘Abdur-Rahman bin Zayd bin Aslam said that
his parents were his father and maternal aunt , 111 as his
mother had died long agoJ 2 l Muhammad bin Ishaq and Ibn
111 At-Tabari 16:267.
121 At-Tabari 16:269.
Surah 12. Yusuf (99-100) (Part-13
211
Jarir At-Tabari said, “His father and mother were both alive.f’
Ibn Jarir added, “There is no evidence that his mother had
died before then. Rather, the apparent words of the Qur’an
testify that she was alive.” This opinion has the apparent and
suitable meaning that this story testifies to. 1 11
Allah said next,
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4And he raised his parents to Al-’Arsh ^
he raised them to his bedstead where he sat, according to Ibn
‘Abbas, Mujahid and several others. 12 ' Allah said,
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4and they fell down before him prostrate.}
Yusufs parents and brothers prostrated before him, and they
were eleven men, '
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4 And he said : “O my father! This is the Ta'wil (interpretation) of my
dream aforetime..."}, in reference to the dream that he narrated
to his father before,
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41 saw (in a dream) eleven stars...}
In the laws of these and previous Prophets, it was allowed
for the people to prostrate before the men of authority, when
they met them. This practice was allowed in the law of Adam
until the law of Isa, peace be upon them, but was later
prohibited in our law. Islam made prostration exclusively for
Allah Alone, the Exalted and Most Honored. The implication of
this statement was collected from Qatadah and other
scholars.' 3 '
When Mu'adh bin Jabal visited the Sham area,' 4 ' he found
them prostrating before their priests. When he returned (to Al-
111 At-Tabari 16:267.
|2 ' Ibid.
131 At-Tabari 16:269.
' 4 ' Greater Syria, which now comprises Syria, Lebanon, Palestine and
Jordan .
Siirah 12. Yusuf (101) (Part-13)
iHe was indeed good to me, when He took me out of the
prison, and brought you (all here) out of the bedouin life,}
out of the desert, for they lived a bedouin life and raised
cattle, according to Ibn Jurayj and others. 11 ' He also said thjat
they used to live in the Arava, Ghur area of Palestine,
Greater Syria. Yusuf said next,
d JLd jj h
l*1>
iafter Shay tan had soivn enmity betiveen me and my brothers.
Certainly, my Lord is the Most Courteous and Kind unto \
whom He luills.}
for when Allah wills something, He brings forth its reasons
and elements of existence, then wills it into existence and
makes it easy to attain,
iTruly, He! Only He is the All-Knowing.} what benefits
servants,
ithe All-Wise.} in His statements, actions, decrees, preordaln-
ment and what He chooses and wills.
in
His
<( 707 . “My Lord! You have indeed bestowed on me of the]
sovereignty, and taught me something of the interpretation of.
dreams - the (Only) Creator of the heavens and the earth! You
are my Wali in this world and in the Hereafter. Cause me to
die as a Muslim, and jom me ivitlt the righteous."}
Yusuf begs Allah to die as A Muslim
T his is the invocation of Yusuf, the truthful one, to his Lord
I
the Exalted and Most Honored. He invoked Allah after His
favor was complete on him by being reunited with his parents
and brothers, after He had bestowed on him prophethood and
kingship. He begged his Lord the Exalted and Ever High, that
111 At-Tabari 16:276.
235
Surah 12. Yusuf (102-104) ( Part-13 )
the unseen incidents of the past, O Muhammad,
iwhich We reveal to you.}
and inform you of, O Muhammad, because it carries a lesson,
for you to draw from and a reminder to those who defy you.’
Allah said next,
i^-$ cf}
‘iYou were not (present) with them}, you did not witness thleir
conference nor saw them, I
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iwhen they arranged their plan together,}
well,
to throw Yusuf into the
<5*8 &
iand (while) they were plotting}
against him. We taught you all this through Our Revelation
which We sent down to you. ’ Allah said in other Ayat,
ipti k ss Cj}
iYou were not with them, when they cast lots with their
pens..} and, I
d[ I 'u . int
iAnd you were not on the western side, when We made clear
to Musa the commandment...} [28:44] until,
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iAnd you were not at the side of the Tur when We die’
call. >[28:46]
Allah also said,
p* [A -ofJU LjjI; Cj}
iAnd you were not a dweller among the people of Madyanl
reciting Our verses to them.} [28:45] I
Allah states that Muhammad is His Messenger and that He
has taught him the news of what occurred in the past, which
226
Tafsir Ibn KathTr
carry lessons for people to draw from, so that they acquire
their safety in their religious affairs as well as their worldly
affairs. Yet, most people did not and will not believe, so Allah
said,
iAnd most of mankind will not believe even if you desire it
eagerly. $ Allah said in similar Ay at,
iAnd if you obey most of those on the earth, they zoill mislead
you far away from Allah’s path} [6:1161, and,
iVerily, in this is an Ayah, yet most of them are not
believers.} [26:8]
Allah said next,
U Cj}
iAnd no reward you ask of them for it;}
Allah says, “You, O Muhammad, do not ask them in return
for this advice and your call to all that is good and righteous,
for any price or compensation for delivering it. Rather, you do
so seeking Allah’s Face and to deliver good and sincere advice
to His creatures,
il % ji
iit (the Qur’an ) is no less than a Reminder unto the ‘Alamm
(men and Jinn)}
with which they remember, receive guidance and save
themselves in this life and the Hereafter.’
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1105. And how many a sign in the heavens and the earth they
pass by, while they are averse therefrom.}
1106. And most of them believe not in Allah except that they
Surah 12. Y usuf (105-107) ( Part-13 ) 2
attribute partners unto Him.}
$107. Do they then feel secure from the coming against them of
the covering veil of the torment of Allah, or of the coming
against them of the (Final) Hour, all of a sudden while they
perceive not?)?
People neglect to ponder the Signs before Them
Allah states that most people do not think about His signs
and proofs of His Oneness that He created in the heavens and
earth. Allah created brilliant stars and rotating heavenly
objects and planets,- all made subservient. There are many
plots of fertile land next to each other on earth, and gardens,
solid mountains, lively oceans, with their waves smashing
against each other, and spacious deserts. There are many live
creatures and others that have died; and animals, plants ard
fruits that are similar in shape, but different in taste, scent,
color and attributes. All praise is due to Allah the One ard
Only, Who created all types of creations, Who Alone w ll
remain and last forever. It is He Who is unique in His Names
and Attributes.
Allah said next,
iAnd most of them believe not in Allah except that they
attribute partners unto Him.}
Ibn ‘Abbas commented, “They have a part of faith, for when
they are asked, Who created the heavens? Who created the
earth? Who created the mountains?’ They say, ‘Allah did.’ Yet,
they associate others with Him in worship.” 111 Similar is said
by Mujahid, ‘Ata, ‘Ikrimah, Ash-Sha^i, Qatadah, Ad-Dahhak
and ‘Abdur-Rahman bin Zayd bin Aslam. 121 In the Sahih, it is
recorded that during the Hajj season, the idolaters used to say
in their Talbiyah: “Here we rush to Your service. You have no
partners with You, except a partner with You whom You oWn
but he owns not!”* 31 Allah said in another Ayah,
111 At-Tabari 16:292.
121 Ibid.
131 Muslim 2:843.
218
Tafsir Ibn Kathlr
d\}
i Verily , joining others in worship with Allah is a great Zultn
(wrong) indeed .> [31:131
This indeed is the greatest type of Shirk, associating others
with Allah in worship. It is recorded in the Two Sahihs that
‘Abdullah bin Mas'ad said, “I said, ‘O Allah’s Messenger! What
is the greatest sin?’ He said,
if*
«That you call a rival to Allah while He alone created you. n” 11 1
Al-Hasan Al-Basri commented on Allah’s statement,
iAnd most of them believe not in Allah except that they
attribute partners unto Him.}
“This is the hypocrite; if he performs good deeds, he does so to
show off with the people, and he is an idolator while doing
this.” Al-Hasan was referring to Allah’s statement,
4:v,yui "is 'M S-d
iVerily, the hypocrites seek to deceive Allah, but it is He Who
deceives them. And when they stand up for As-Salah, they
stand with laziness and to be seen of men, and they do not
remember Allah but little.} [4:142]
There is another type of hidden Shirk that most people are
unaware of. Hammad bin Salamah narrated that ‘Asim bin Abi
An-Najfld said that ‘Urwah said, “Hudhayfah visited an ill man
and saw a rope tied around his arm, so he ripped it off while
reciting,
/ V •> if >K • \ > •*
iAnd most of them believe not in Allah except that they
attribute partners unto Him.}
In a Hadith, from Ibn “Umar collected by At-Tirmidhi who said
111 FathAl-BQri 8:350, Muslim 1 :90.
Surah 12. Yusuf (105-107) ( Part-13 )
219
it was Hasan, the Prophet sg said,
JLb 4ll i^i]^ ^jA I
«He who swears by other than Allah , commits Shirk .s' 11
Imam Ahmad, Abu Dawud and other scholars of Hadith
narrated that ‘Abdullah bin Mas'Qd said that the Messenger of
Allah jg said,
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^Verity, Ar-Ruqd, At-Tama’im and At-Tiwaiah are all acts of
Shirk.*™
In another narration collected by Ahmad and Abu Dawud,
the Prophet said,
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« Verily, At-Tiyarah [omen] is Shirk; everyone might feel a
glimpse of it, but Allah dissipates it with Tawakkulj™ ” |4 '
Allah said next,
4 Do they then feel secure from the coming against them of the
covering veil of the torment of Allah?}
Allah asks, Do these idolaters who associate others with
Allah in the worship, feel secure from the coming of an
encompassing torment from where they perceive not?’ Allah
said in other ‘Ayat,
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111 Tuhfat Al-Ahwadhi 5 : 135 .
™ Ahmad 1:381, Abu Dawud 4:212, Ibn Majah 2:1167. Ar-Ruqd is
the act of reciting incantations, charm etc., the lawful type is done
with Qur’an . At-Tam&’im is the act of putting an amulet around, the
necks of children to save them from the effects of evil eye. At-
Tiwalah is a kind of bewitchment done by those who claim they can
cause a woman to be more loved by her husband or vice versa.
Reliance on and trust in Him .
' 4 * Ahmad 1 :389, Abu Dawud 4:230.
220
Tafsir Ibn Kathir
4Do then those who devise evil plots feel secure that Allah will
not sink them into the earth, or that the torment will not seize
them from directions they perceive not? Or that He may catch
them in the midst of their going to and from, so that there be
no escape for them (from Allah's punishment)? Or that He may
catch them with gradual toasting (of their wealth and health)?
Truly, Your Lord is indeed full of kindness, Most Merciful. 4
[16:45-47]
and,
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4 Did the people of the towns then feel secure against the coming
of Our punishment by night while they were asleep? Or, did
the people of the towns then feel secure against the coming of
Our punishment in the forenoon while they were playing? Did
they then feel secure against the plan of Allah? None feels
secure from the plan of Allah except the people who are the
losers. 4 [7:97-99]
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4108. Say "This is my ivay; I invite unto Allah with sure
knowledge, I and whosoever follows me. And Glorified and
Exalted be Allah. And I am not of the idolators ."4
The Messenger’s Way
Allah orders His Messenger jg to say to mankind and the
Jinns that this is his way, meaning, his method, path and
Sunnah, concentrating on calling to the testimony that there is
no deity worthy of worship except Allah alone without partners.
The Messenger ggg calls to this testimonial with sure knowledge,
certainty and firm evidence. He calls to this way, and those who
followed him call to what Allah’s Messenger called to with
sure knowledge, certainty and evidence, whether logical or
Surah 12. Yftsuf(109 ) ( Part-13 )
221
religious evidence,
4And Glorified and Exalted be Allah. $
This part of the Ayah means, I glorify, honor, revere and
praise Allah from having a partner, equal, rival, parent, son,
wife, minister or advisor. All praise and honor be to Allah! ,
glorified He is from all that they attribute to Him,
oj+ua V ort **1
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iThe seven heavens and the earth and all that is therein, glorify
Him, and there is not a thing but glorifies His praise. But you
understand not their glorification. Truly, He is Ever
Forbearing, Oft-Forgiving f [17:44]
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4109. And We sent not before you (as Messengers) any but
men unto whom We revealed, from among the people of
townships. Have they not traveled in the land and seen what
was the end of those who were before them? And verily, the
home of the Hereafter is the best for those who have Taqwa . Do
you not then understand
All of the Prophets are Humans and Men
Allah states that He only sent Prophets and Messengers from
among men and not from among women, as this Ayah clearly
states. Allah did not reveal religious and legislative laws to any
woman from among the daughters of Adam. This is the belief
of Ahlus-Sunnah wal-Jama'ah. Shaykh Abu Al-Hasan, ‘Ali bin
Isma'il Al-Ash‘ari mentioned that it is the view of Ahlus
Sunnah wal-Jama‘ah, that there were no female Prophets, bu
there were truthful believers from among women. Allah
mentions the most honorable of the truthful female believers
Maryam, the daughter of Imran, when He said,
U£= £Vj ^Jj\ ^ n Z2? ^
222
Tafsir Ibn Kathir
if oUJ:
4The Messiah [’Isa], son of Maryam (Mary), was no more than
a Messenger; many were the Messengers that passed away
before him. His mother was a Siddiqah [truthful believer]. They
both used to eat food.) |5:75]
Therefore, the best description Allah gave her is Siddiqah.
Had she been a Prophet, Allah would have mentioned this fact
when He was praising her qualities and honor. Therefore,
Maiy was a truthful believer according to the words of the
Qur’an.
All Prophets were Humans not Angels
Ad-Dahhak reported that Ibn ‘Abbas commented on Allah’s
statement,
Zj)
4And We sent not before you (as Messengers) any but men)
“They were not from among the residents of the heaven
(angels), as you claimed.” 111 This statement of Ibn ‘Abbas is
supported by Allah’s statements,
Ot
CUM Ujf
4 And We never sent before you any of the Messengers, but
verily, they ate food and walked in the markets), (25:20]
^ Cj &U: V iJa && Zj)
4And We did not create them with bodies that ate not food, nor
were they immortals. Then We fulfilled to them the promise. So
We saved them and those whom We willed, but We destroyed
extravagants), (21:8-9]
and.
4&i cA ZZ ±X C $)
4Say: "/ am not a new thing among the Messengers.") [46:9]
m
Ad-Durr Al-Mcmthur 4 :595 .
Surah 12. Yusuf (109) ( Part-13 )
223
Allah said next,
ifrom among the people of townships }, meaning, from among the
people of cities, not that they were sent among the bedouins
who are some of the harshest and roughest of all people.
i
Drawing Lessons from the Incidents of the Past
Allah said next,
iHave they not traveled in the land}, meaning, ‘Have not these
people who rejected you, O Muhammad, traveled in the land,’
4-+i& CjJ' Jii '
$and seen what was the end of those who were before them?}
that is, the earlier nations that rejected the Messengers, and
how Allah destroyed them. A similar end is awaiting all
disbelievers. Allah said in another Ayah,
iHave they not traveled through the land, and lurve they hearts
wherewith to understand?} [22:46]
When they hear this statement, they should realize that
Allah destroyed the disbelievers and saved the believers, and
this is His way with His creation. This is why Allah said,
y%}
$And verily, the home of the Hereafter is the best for those who
have Taqiva.}
Allah says, ‘Just as We saved the faithful in this life, We also
wrote safety for them in the Hereafter, which is far better for
them than the life of the present world.’ Allah said in another
Ayah,
4 r ill! j»4-b (VrjAL. ijuliliJI
4 Verily , We will indeed make victorious Our Messengers and those
wlw believe in this world's life and on the Day when the witnesses
224
Taf str I bn Kathir
rJl T iA &SM&L
dnijJJ J 4=iVlyij[j>-i l j'4Jt>4ll2U _j
^ '^~fr' c -Ot (j>lAs>j
s 1, ; ■? > '>,--'• #55* < > *>,—-' * > -'
* l | •' ' , „ ^ ^ •>'' t'’ ^
2i^oiLJu-3\L ij jvXj s^jC^'Sj^Cjau'
w| 'xOrr*? jvt^ ^ W-j"^ i
LjX j^v.vjl
t r iul^
jtijUo ^_-lJ Vi i_ijX (»-pA^j3 <_| ^ K'jjt} |Vp
s > •> ;: K '^" s y* * +> s
from the people who are criminals . $>
will stand forth (i.e.
Day of Resurrection).
The Day when their ex-
cuses will be of no profit
to the wrongdoers .
Theirs will be the curse,
and theirs will be the
evil abode (in Hellfire).)
[40:51-52]
rjj; ^u; 4 &.>
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4 . "■ jfrf&
4110. (They were
reprieved) until, ivhen
the Messengers gave up
hope and thought that
they were denied, then
came to them Our help,
and xohomsoever We
willed were rescued.
And Our punishment
cannot be warded off
Allah's Prophets are aided by Victory in Times of
Distress and Need
Allah states that He sends His aid and support to His
Messengers, peace be upon them, when distress and hardship
surround them and they eagerly await Allah’s aid. Allah said
in another Ayah,
<£*
4 . .and were so shaken that even the Messenger and those who
believed along with him said, "When (will come) the help of
Allah?") [2:2 14|
As for saying of Allah,
Surah 12. Yusuf (110) (Part-13)
225
4'Jjj
ithey were denied ) There are two recitations for it. One of them
is with a Shadda (meaning: they were betrayed by their people).
And this is the way ‘A’ishah, may Allah be pleased with her,
recited it.
Al-Bukhari said that TJrwah bin Az-Zubayr narrated that he
asked ‘Aishah about the meaning of the following verse,
i' Until when the Messengers give up hope...), Respite will be
granted, is it denied or betrayed? ‘Aishah replied, “betrayed.’,’
TJrwah said, “I said, They were sure that their people betrayed
them, so why use the word ‘thought?’ She said, ‘Yes, they were
sure that they betrayed them.’ I said,
iand they thought that they were denied (by Allah))?
‘A’ishah said, ‘Allah forbid! The Messengers did not suspect
their Lord of such a thing.’ I asked, ‘So what does this Ayali
mean?’ She said, ‘This Verse is concerned with the
Messengers’ followers who had faith in their Lord and believed
in their Messengers. The period of trials for those followers
was long and Allah’s help was delayed until the Messengers
gave up hope for the conversion of the disbelievers amongst
their nation and suspected that even their followers were
shaken in their belief, Allah’s help then came to them.’” 111
Ibn Jurayj narrated that Ibn Abi Mulaikah said that Ibn
‘Abbas read this Ayah this way,
iand they thought they were denied.) ‘Abdullah bin Abi Mulaikah
said, “Then Ibn ‘Abbas said to me that they were humans. He
then recited this Ayah,
ol
i..even the Messenger and those who believed along with him
said, "When (will come) the help of Allah?" Yes! Certainly, the
m Fath Al-Bari 8:217.
226
Tafsir Ibn Kathir
help of Allah is nearly 2:214]”
Ibn Jurayj also narrated that Ibn Abi Mulaykah said that
Urwah narrated to him that ‘Aishah did not agree to this and
rejected it. She said, “Nothing that Allah has promised
Muhammad, peace be upon him, but Muhammad knew for
certainty that it shall come, until he died. However, the
Messengers were tried with trials until they thought that those
believers, who were with them, did not fully support them.”
Ibn Abi Mulaykah said that “Urwah narrated that ‘Aishah
recited this Ayah this way,
jj ‘f+S 1
“and they thought that they were betrayed.” 1 * 1
Therefore, there is another way of reciting this word, and
there is a difference of opinion about its meaning. We narrated
the meaning that Ibn ‘Abbas gave. Ibn Mas'ud said, as Sufyan
Ath-Thawri narrated from him, that he read the Ayah this
way,
iu ti til, when the Messengers gave up hope and thought that
they were denied. $
‘Abdullah commented that this is the recitation that you
dislike. Ibn ‘Abbas also commented on the Ayah,
iuntil, when the Messengers gave up hope and thought that
they were denied ^
“When the Messengers gave up hope that their people would
accept their messages, and their people thought that their
Messengers had not said the truth to them, Allah’s victory
came then,
fiUi,
iand whomsoever We willed were rescued. $
Ibn Jarir At-Tabari narrated that Ibrahim bin Abi Hamzah
[Hurrah] Al-Jazari said, “A young man from Quraysh asked
[il
At-Tabari 16:307.
Surah 12. Yusuf (110) ( Part-13 )
227
Said bin Jubayr ‘O, Abu ‘Abdullah! How do you read this
word, for when I pass by it, I wish I had not read this Surah,
iuntil, when the Messengers gave up hope and thought that
they were denied. . .}
He said, “Yes, it means, when the Messengers gave up hope
that their people will believe in them and those to whom the
Messengers were sent thought that the Messengers were not
truthful.’” Ad-Dahhak bin Muzahim commented, “I have not
seen someone who is called to knowledge and is lazy accepting
the invitation, until today! If you traveled to Yemen just to get
this explanation, it will still be worth it.” Ibn Jarir At-Tabari
narrated that Muslim bin Yasar asked Said bin Jubayr about
the same Ayah and he gave the same response. Muslim stood
up and embraced Said bin Jubayr, saying, “May Allah relieve
a distress from you as you relieved a distress from me!”* 1 '
This was reported from Said bin Jubayr through various
chains of narration. This is also the Tafsir that Mujahid bin
Jabr and several other Salaf scholars gave for this Ayah.
However, some scholars said that the Ayah,
iand thought that they were denied},
is in reference to the believers who followed the Messengers,
while some said it is in reference to the disbelievers among the
Messengers’ nation. In the latter case, the meaning becomes:
‘and the disbelievers thought that the Messengers were not
given a true promise of victory.’ Ibn Jarir At-Tabari narrated
that Tamlm bin Hadhlam said, “1 heard ‘Abdullah bin MasUd
comment on this Ayah,
iuntil, when the Messengers gave up hope}
that their people will believe in them, and their people thought
when the respite was long, that the Messengers were not given
a true promise.”* 2 *
(1 * At-Tabari 16:303.
* 2 * At-Tabari 16:304.
228
Tafsir Ibn Kathir
vJXM i li-W iJji ^ j2^
>?yi »<>• J-.- r » A , J eft t-M'
421 ? . Indeed in their stories, there is a lesson for men of
understanding. It (the Qur'an) is not a forged statement but a
confirmation of that which zvas before it and a detailed
explanation of everything and a guide and a mercy for the
people who believe .)
A Lesson for Men Who have Understanding
Allah states here that the stories of the Messengers and their
nations and how we saved the believers and destroyed the
disbelievers are,
jH
ia lesson for men of understanding ), who have sound minds,
41 1 is not a forged statement
Allah says here that this Qur’an could not have been forged; it
truly came from Allah,
ifjK 1
4but a confirmation of that which was before it)
in reference to the previously revealed Divine Books, by which
this Qur’an testifies to the true parts that remain in them and
denies and refutes the forged parts that were added, changed
and falsified by people. The Qur’an accepts or abrogates
whatever Allah wills of these Books,
i}&
4and a detailed explanation of everything)
Meaning the allowed, the prohibited, the preferred and the
disliked matters. The Qur’an deals with the acts of worship,
the obligatory and recommended matters, forbids the unlawful
and discourages from the disliked. The Qur’an contains major
facts regarding the existence and about matters of the future
in general terms or in detail. The Qur’an tells us about the
Lord, the Exalted and Most Honored, and about His Names
Surah 12. Yusuf (111) (Part- 7 . 3 )
22 9
and Attributes and teaches us that Allah is glorified from
being similar in any way to the creation. Hence, the Qur’an is,
*-JJ iSXAf
4a guide and a mercy for the people who believe
with which their hearts are directed from misguidance tel
guidance and from deviation to conformance, and with which
they seek the mercy of the Lord of all creation in this life and
on the Day of Return. We ask Allah the Most Great to make
us among this group in the life of the present world and in the
Hereafter, on the Day when those who are successful will have
faces that radiate with light, while those whose faces are dark
will end up with the losing deal.
This is the end of the Tafsir of Surah Yusuf, and all the
thanks and praises are due to Allah, and all our trust and
reliance are on Him Alone. I
230
Tafsir Ibn Kathir
The Tafsir of Surat Ar-Ra‘d
(Chapter -13)
Which was revealed in Mahkah
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In the Name of Allah, the Most Gracious, the Most Merciful.
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42. Alif Lam Mim Ra. These are the verses of the Book (the
Qur'an), and that which has been revealed unto you from your
Lord is the truth, but most men believe not.)
The Qur’an is Allah’s Kalam (Speech)
We talked before, in the beginning of Surat Al-Baqarah
(chapter 2) about the meaning of the letters that appear in the
beginnings of some chapters in the Qur’an. We stated that
every Surah that starts with separate letters, affirms that the
Qur’an is miraculous and is an evidence that it is a revelation
from Allah, and that there is no doubt or denying in this fact.
This is why Allah said next,
ii&\ HC $)
iThese are the verses of the Book), the Qur’an, which Allah
described afterwards,
iHi ~is&j)
iand that which has been revealed unto you), O Muhammad,
<&S0x)
ifrom your Lord is the truth,) Allah said next,
&)
ibut most men believe not.) just as He said in another
Ayah,
232
Surah 13. Ar-Ra'd (1-2) ( Part-13 )
" ^.>"-
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^Awd most o/ mankind
will not believe even if
you desire it eagerly. $
[12:103]
Allah declares that
even sifter this clear,
plain and unequivocal
explanation (the;
Qur’an), most men
will still not believe, 1
due to their rebellion,
stubbornness and
hypocrisy.
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42. Allah is He Who raised the heavens without any pillars that
you can see. Then, He rose above (Istawa) the ‘Arsh [Throne].
He has subjected the sun and the moon, each running (its
course) for a term appointed. He manages and regulates all
affairs; He explains the Ayat in detail, that you may believe
with certainty iti the meeting with your Lord .}>
Clarifying Allah’s Perfect Ability
Allah mentions His perfect ability and infinite authority,
since it is He Who has raised the heavens without pillars by
His permission and order. He, by His leave, order and power,
has elevated the heavens high above the earth, distant and far
away from reach. The heaven nearest to the present world
encompasses the earth from all directions, and is also high
232
Tafsir Ibn Kathir
above it from eveiy direction. The distance between the first
heaven and the earth is five hundred years from every
direction, and its thickness is also five hundred years. The
second heaven surrounds the first heaven from every direction,
encompassing everything that the latter carries, with a
thickness also of five hundred years and a distance between
them of five hundred years. The same is also true about the
third, the fourth, the fifth, the sixth and the seventh
heavens.* 11 Allah said,
ilt is Allah who has created seven heavens and of the earth the
like thereof [ 65 : 12 ]
Allah said next,
i.. without any pillars that you can see.$
meaning, ‘there are pillars, but you cannot see them,’
according to Ibn ‘Abbas, Mujahid, Al-Hasan, Qatadah, and
several other scholars.* 21 Iyas bin Mu'awiyah said, “The
heaven is like a dome over the earth,” meaning, without
pillars.* 31 Similar was reported from Qatadah, and this
meaning is better for this part of the Ayah, 14 * especially since
Allah said in another Ayah,
o'
4H; withholds the heaven from falling on the earth except by
His permission. ^[ 22 : 65 ]
Therefore, Allah’s statement,
*'* This comes from an authentic narration from Ibn Mas*ud. See Al-
'Ulu (Mukhtasir) p. 103. and Al-Majma' 1 :86. There is also a weak
narration attributed to the Prophet saying the same. It was
recorded by At-Tirmidhi 2:525, as well as others.
121 At-Tabari 16:324.
* 31 Ibid.
* 4 * At-Tabari 16:325.
Surah 13. Ar-Ra‘d (1-2) (Part-13)
233
i..that you can see}, affirms that there are no pillars. Rather,
the heaven is elevated (above the earth) without pillars, as you
see. This meaning best affirms Allah’s ability and power.
Al-Istawa », Rising above the Throne
Allah said next,
iThen, He rose above (Istawa) the Throne .}
We explained the meaning of the Istawa’ in Surat Al-A'raf
(7:54), and stated that it should be accepted as it is without
altering, equating, annulling its meaning, or attempts to
explain its true nature. Allah is glorified and praised from all
that they attribute to Him.
Allah subjected the Sun and the Moon to rotate
continuously
Allah said,
‘ ifei '$
$He has subjected the sun and the moon, each running (its
course) for a term appointed.}
It was said that the sun and the moon continue their course
until they cease doing so upon the commencement of the Final
Hour, as Allah stated,
'J
{And the sun runs on its fixed course for a term
(appointed) .}[ 36:38)
It was also said that the meaning is: until they settle under
the Throne of Allah after passing the other side of the earth.
So when they, and the rest of the planetary bodies reach
there, they are at the furthest distance from the Throne.
Because according to the correct view, which the texts prove,
it is shaped like a domb, under which is all of the creation. It
is not circular like the celestial bodies, because it has pillars
by which it is carried. 111 This fact is clear to those who
I 1 ! See Surat Gh&fir 40 :7.
234
Tafsir Ibn Kathir
correctly understand the Ayat and authentic Hadiths. All the
(praise is due to) Allah and all the favors are from Him.
Allah mentioned the sun and the moon here because they
are among the brightest seven heavenly objects. Therefore, if
Allah subjected these to His power, then it is clear that He has
also subjected all other heavenly objects. Allah said in other
Ayat,
iProstrate yourselves not to the sun nor to the moon, but
prostrate yourselves to Allah Who created them, if you (really)
worship Him .} [41:37]
and,
iit m ‘M m 4A 0 ^ & 15 ^if;
4 ! mUX&
iAnd (He created) the sun, the moon, the stars subjected to
His command. Surely, His is the creation and commandment.
Blessed is Allah, the Lord of all that exists !} ( 7 : 54 ]
Allah’s statement next,
{He explains the Ayat in detail, that you may believe with
certainty in the Meeting with your Lord.}
means, He explains the signs and clear evidences that testify
that there is no deity worthy of worship except Him. These
evidences prove that He will resurrect creation if He wills, just
as He started it.
jj 4 jty jJ' ^
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43. And it is He Who spread out the earth, and placed therein
firm mountains and rivers and of every kind of fruit He made
Surah 13. Ar-Ra'd (3-4) (Part-13)
235
Zawjayn Ithnayn (two in pairs). He brings the night as a cover
over the day. Verily, in these things, there are Ayat (signs) for
people who reflect .}
44 . And in the earth are neighboring tracts, and gardens of
vines, and green crops (fields ), and date palms, growing into
two or three from a single stem root, or otherwise, waiered with
the same water; yet some of them We make more excellent than
others to eat. Verily, in these things there are Ayat (signs) for
the people who understand.}
Allah's Signs on the Barth
After Allah mentioned the higher worlds, He started asserting
His power, wisdom and control over the lower parts of the
world. Allah said,
%}
4 And it is He Who spread out the earth}
made it spacious in length and width. Allah has placed on the
earth firm mountains and made rivers, springs and water
streams run through it, so that the various kinds of fruits and
plants of every color, shape, taste and scent are watered with
this water,
4s£^ sSrJJ <^=> Oi}
iand of every kind of fruit He made Zawjayn Ithnayn.}, two types
from every kind of fruit,
4#f jit
4He brings the night as a cover over the day.}
Allah made the day and night pursue each other, when one
is about to depart, the other overcomes it, and vice versa.
Allah controls time just as He controls space and matter,
4<3j yfcki liB’i i
iVerily, in these things, there are Ayat for people who reflect.} who
reflect on Allah’s signs and the evidences of His wisdom.
Allah said,
4^^j>w jii J»ji\ jj}
236
Tafsir Ibn Kathir
iAnd in the earth are neighboring tracts,}
Meaning, next to each other, some of them are fertile and
produce what benefits people, while others are dead, salty and
do not produce anything. This meaning was collected from Ibn
‘Abbas Mujahid, Said bin Jubayr, Ad-Dahhak and several
others . 1 This also covers the various colors and types of
diverse areas on the earth; some red, some white, or yellow, or
black, some are stony, or flat, or sandy, or thick, or thin, all
made to neighbor each other while preserving their own
qualities. All this indicates the existence of the Creator Who
does what He wills, there is no deity or lord except Him. Allah
said next,
<5g gj Ik 1^}
iand gardens of vines, and green crops (fields), and date
palms...}
Allah’s statement, next,
iSinwanun wa (or) Ghayru Sinwan.}
‘ Sinwan ’ means, growing into two or three from a single
stem, such as figs, pomegranate and dates. ‘Ghayru Sinwan’
means, having one stem for every tree, as is the case with
most plants. From this meaning, the paternal uncle is called
one’s ‘Sinw’ of his father. There is an authentic Hadith that
states that the Messenger of Allah ^ said to Umar bin Al-
Khattab,
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‘Do you not know that man's paternal uncle is the Sinw of his
father?*™
Allah said next,
4 jfZ J Zfuj j Xu jll}
^watered with the same water; yet some of them We make more
excellent than others to eat.}
111 At-Tabari 16:331-333.
121 Muslim 2:677.
Surah 13. Ar-Ra'd (5) ( Part-13 )
237
Abu Hurayrah narrated that the Prophet commented on
Allah’s statement,
4 ^=^ 4 of*? 'r ***
iyet some of them We make more excellent than others to eat.}
o77ie Dagal/ 11 the Persian, the sweet, the bitter ... "» |21
At-Tirmidhi collected this Hadith and said, " Hasan Gharib.”
Therefore, there are differences between plants and fruits with
regards to shape, color, taste, scent, blossoms and the shape
of their leaves. There are plants that are very sweet or sour,
bitter or mild, fresh; some plants have a combination of these
attributes, and the taste then changes and becomes another
taste, by Allah’s will. There is also some that are yellow in
color, or red, or white, or black, or blue, and the same can be
said about their flowers; and all these variances and complex
diversities are watered by the same water. Surely, in this there
are signs for those who have sound reasoning, and surely, all
this indicates the existence of the Creator Who does what He
wills and Whose power made distinctions between various
things and created them as He wills. So Allah said,
4 ^
iVerily, in these things there are Ayat for the people who
understand .}
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45. And if you wonder, then wondrous is their saying: “When
we are dust, shall we indeed then be (raised) in a new
creation?" They are those who disbelieved in their Lord! They
are those who will have iron cluins linking their hands to their
necks. They will be dwellers of the Fire to abide therein
forever .}
I 1 * These are different dates.
* 2 ' Tuhfat Al-Ahwadhi 8 :544 .
238
Tafsir Ibn Kafh.Tr
Denying Resurrection after Death, is Strange
Allah says to His Messenger Muhammad, peace and
blessings be upon him,
J^j)
iAnd if you wonder .)
at the rejection of the polytheists who deny Resurrection, even
though they witness Allah’s signs and evidences that He made
in His creation which testify that He is able to do everything.
Yet, they admit that Allah originated the creation of all things
and brought them into existence after they were nothing.
However, they deny Allah’s claim that He will resurrect the
world anew, even though they admit to what is more amazing
than what they deny and reject. Therefore, it is amazing that
they said,
iWhen we are dust , shall we indeed then be (raised) in a new
creation ?)
It is an obvious fact to every sane and knowledgeable person
that creating the heavens and earth is a greater feat than
creating men, and that He Who has originated creation is
more able to resurrect it anew,
iDo they not see that Allah , Who created the heavens and the
earth, and was not wearied by their creation, is able to give life
to the dead? Yes, He surely is able to do all things)[ 46 : 33 ]
Allah described those who deny Resurrection,
1 ^
PBS
iThey are those who disbelieved in their Lord! They are those
who will have iron chains linking their hands to their necks.)
They will be dragged in the Fire by these chains,
q $4h)
iThey will be dwellers of the Fire to abide therein forever.), for they
will remain in Hell forever and will never escape it or be
Surah 13. Ar-Ra'd (6) ( Part-13 )
239
removed from it.
^ yi 4: a; ^ * j 14; ^
4 Hj ^+4^ j» jj'Sj
^6. They ask you to hasten the evil before the good, while
exemplary punishments have indeed occurred before them. But
verily, your Lord is full of forgiveness for mankind, in spite of
their wrongdoing. And verily, your Lord is (also) severe in
punishment.}
The Disbelievers ask for the Punishment to be delivered
now!
Allah said,
iThey ask you to hasten }, in reference to the disbelievers,
itLZti i}
ifhe evil before the good,} meaning, the punishment. Allah said
in other Ayat that they said,
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iAnd they say: "O you to whom the Dhikr (the Qur'an) has
been sent down! Verily, you are a mad man! Why do you not
bring angels to us if you are of the truthful?" We send not the
angels down except with the truth (i.e.for torment), and in that
case, they (the disbelieves) would have no respite!}\ 15:6-8],
and two Ayat;
iAnd they ask you to hasten on the torment!}\29:53-54] Allah
also said,
4A questioner asked concerning a torment about to befall.}
[70:1],
240
Tafsir Ibn Kathtr
<Those tvlio believe not therein seek to hasten it, while those
who believe are fearful of it, and know that it is the veru
truth .$[42:18],
and,
4£k u fk £ !&>
iThey say: "Our Lord! Hasten to us Qittana. $[38:16], meaning,
our due torment and reckoning. Allah said that they also
supplicated,
'_plj >\fy
4And (remember) when they said: "O Allah ! If this (the
Qur'an) is indeed the truth from Yoh. $>[8:32]
They were such rebellious, stubborn disbelievers that they
asked the Messenger to bring them Allah’s torment. Allah replied,
iwhile exemplary punishments have indeed occurred before them . $
Meaning, We have exerted Our punishment on the previous
disbelieving nations, and made them a lesson and example for
those who might take heed from their destruction.’
If it was not for His forbearance and forgiveness, Allah would
have indeed punished them sooner. Allah said in another
Ayah,
« Vi-i* & b
»-J tj - !
iil $fy
4And if Allah were to punish men for that which they earned,
He would not leave a moving creahtre on the surface of the
earth. >(35:451
Allah said in this honorable Ayah,
jjI Iffy
4But verily, your Lord is fill of forgiveness for mankind in
spite of their wrongdoing. $
He is full of forgiveness, pardoning and covering the
mistakes of people, in spite of their wrongdoing and the errors
committed night and day. Allah next reminds that His
punishment is severe, so that fear and hope are both
addressed and mentioned. Allah said in other Ayat,
Surah 13. Ar-Ra‘d (7) (Part-13)
241
4 if % il— 1 ) *jt~j ji [» ^-= =oJ Jji
ilf they belie you, say: "Your Lord is the Owner of vast
mercy, and never will His wrath be turned back from the people
who are criminals. "M6: 147]
4JL4 X* % fcp Ifr
iVerily, your Lord is quick in retribution and certainly He is
Oft-Forgiving, Most Merciful. >[7:167],
and,
4:g>jVt iiis ji jts % f : jLp jjjX gi 4
4 Declare unto My servants that truly I am the Oft-Forgiving,
the Most Merciful. And that My tortnent is indeed the most
painful torment. 1 5:49-50]
There are many other Ayat that mention both fear and hope.
4:.r;'jU fj X\ i£j £ VjJ i £& cM J
47. And the disbelievers say : "Why is not a sign sent down to
him from his Lord?" You are only a wamer, and to every
people there is a guide .}
The Idolators ask for a Miracle
Allah states that out of their disbelief and stubbornness, the
idolators asked why is not a miracle sent down to the
Messenger j§ from his Lord, just like the earlier Messengers?
For instance, the disbelievers were being stubborn when they
asked the Prophet jj§ to turn As-Safa into gold, to remove the
mountains from around them, and to replace them with green
fields and rivers. Allah said,
4ojjjVf ^
J Vt sj o' G2: £&
4And nothing stops Us from sending the Ayat but that the
people of old denied them. >[17:59]
Allah said here,
4Yow are only a wamer}, and your duty is only to convey Allah’s
Message which He has ordered you,
Surah 13. Ar-Ra'd (8-9) ( Part-13 )
243
whether it will have a long or a short life. Allah said in other
Ayat,
m & jrta ij £ $
4He knows you well when He created you from the earth, and
when you were fetuses. $ [53:32],
and,
4He creates you in the wombs of your mother: creation after
creation in three veils of darkness. $[39:6]
meaning stage after stage. Allah also said,
') f} 4 UlLi &L* Y ot S&![} &£ SjSj$
■} 'J4 fij2S £&, S5£3f tS3££S 3^ OT G&S Sfiif
4©*#' $23 'if 433 >c i32.
4And indeed We created man out o/ an extract o/ c/ay.
Thereafter We made him as a Nutfah in a safe lodging. Then
We made the Nutfah into a clot, then We made the clot into a
little lump of flesh, then We made out of that little lump of flesh
bones, then We clothed the bones with flesh, and then We
brought it forth as another creation. So Blessed is Allah, the
Best of creators .$[ 23:12-14]
In the two Sahihs it is recorded that ‘Abdullah bin Mas*ud
said that the Messenger of Allah 3 g$ said,
^ J4 bjfc p tiij; jif ^ jU- jj»
‘jjjj *T~^i X'J?* 4 \ d-«w jU c tills Jij Jjwai j_j£
**A^*-i» 4 SjaS'J
l The matter of the creation of one of you is put together in the
womb of the mother in forty days, and then he becomes a clot of
thick blood for a similar period, and then a piece of flesh for a
similar period. Then Allah sends an angel who is ordered to
write four things. He is ordered to write down his provisions,
his life span, his deeds, and whether he will be blessed or
wretched ."n 1 * 1
m
Fath Al-Bari 1 1 1486, Muslim 4 :2036.
2 44
Tafsir Ibn Kathir
In another Hadith, the Prophet jg said,
Ui Ui ‘r'J «— > <3 ikilJLDl
« JiiJl 4Js^3 :Jil
iThen the angel asks, “O my Lord! Is it a male or a female,
miserable or happy, what is its provisions and life span?” Allah
then ordains and the angel records if.* 11 *
Allah said next,
4 l tj,}
iand by how much the wombs fall short or exceed.}
Al-Bukhari recorded that ‘Abdullah bin ‘Umar said that the
Messenger of Allah sg said,
Hit oi- J U jjfc 'i :’i>\ V! yilL: i
iiii >Ji Jc j, fa % \ fuyj i ^ajj u
J 4ul Vl ii-LUl ^ jji*u lS^ cr**
«77ie Keys o/ f/ie Ghayb (unseen knowledge) are five, nobody
knows them but AllOh. Nobody knows what will happen
tomorrow except Allah ; nobody knows what is in the womb
except Allah; nobody knows when it will rain except Allah; no
sotd knows at what place he will die except Allah; and nobody
ktioivs when the (Final) Hour will begin except Allah . » |21
Al-‘Awfi reported from Ibn ‘Abbas that he said,
4f^»yV' Jorf! tj}
iand by how much the wombs fall short}, this refers to
miscarriages,
ior exceed}, this refers to carrying her fetus in her womb for the
full term. Some women carry their fetus for ten months, while
others for nine months. Some terms are longer or shorter than
others. This is the falling short or exceeding that Allah the
Exalted mentioned, and all this occurs by His knowledge.” 131
111 Path Al-B&ri 1 1 :486 , Muslim 4 :2038 .
121 Fath Al-Bari 8 :225 .
131 At-Jabari 16:359.
Surah 13. Ar-Ra'd (8-9) (Part-13)
245
\
Qatadah commented on Allah’s statement,
Y-tJi sCsr
^Everything with Him is in proportion.}
“For a term appointed. Allah has the records of the provisions
and terms of His creation and made an appointed term for
everything.” An authentic Hadith mentioned that one of the
Prophet’s daughters sent (a messenger) to him requesting him
to come as her child was dying, but the Prophet jg returned
the messenger and told him to say to her,
jyjaM Uj J»-l{ ‘J**' ^ t* 4i oj 1
"Verily, whatever Allah takes is for Him and whatever He
gives is for Him, and everything with Him has a limited fixed
tern (in this world), and so she should be patient and hope for
Allah's reward . » [1 *
Allah said next,
4All-Knower of the Ghayb (the unseen) and the Shahadah (the
witnessable),}
Who knows everything that the servants see and all what they
cannot see, and none of it ever escapes His knowledge,
4 the Most Great}, greater than everything,
4^}
4the Most High.} above everything,
4th&& iCU*
4( Allah) surrounds all things in (His) knowledge. }[65:12),
and has full power over all things, the necks are under His
control and the servants are subservient to Him, willingly or
unwillingly.
in
Fath Al-Bari 1 1 :502 .
Allah. Verily, Allah will not change the (good) condition of a people
as long as they do not change their state (of goodness) themselves. But
when Allah wills a people's punishment, there can be no turning it
back, and they will find besides Him no protector.}
Allah’s Knowledge encompasses all Things Apparent
and Hidden
Allah declares that His knowledge is encompassing all of His
creation, those who declare their speech or hide it, He hears it
and nothing of it ever escapes His observation. Allah said in
other Ayat,
iAnd if you speak aloud, then verily, He knows the secret and
Surah 13. Ar-Ra'd (10-11) ( Part-13 )
247
that which is yet more hidden >[20:7],
and,
fojC £ C %;)
4And (Alldh) knows what you conceal and what you reveal
‘A’ishah said, “All praise is due to Allah Whose hearing has
encompassed all voices! By Allah, she who came to complain
about her husband to the Messenger of Allah was speaking
while I was in another part of the room, yet I did not hear some
of what she said. Allah sent down,
Gf 2if ol illj J»\ 4 jj» iif Zf. Ji)
i
* -
ilndeed Allah has heard the statement of her that disputes with
you concerning her husband and complains to Allah. And Allah
hears the argument between you both. Verily, Allah is All-
Hearer, All-Seer. )[ 58:!] 111
Allah said next,
/A •/'■V
j* Vj?
4 whether he be hid by night), in his house in the darkness of the
night,
*f^j)
ior goes forth freely by day.) moves about during the daylight;
both are encompassed by Allah’s knowledge. Allah said in other
Ayat,
'ofZZ Ow $)
iSurely, even when they cover themselves with their
garments.) [1 1:51,
and,
H bjfi h'" i yt ^ Vj yliji j; d j ijhj Zf)
04 % Jlllf 4 Vj J?ji\ }Ji JVi £ oi cf- v>“
4 % 1 V; M
m
Al-Bukhari 7385, An-Nasal in Al-Kubra 11570, Ibn Majah 188, Af-
Tabri 5 :28 .
248
Tafsir Ibn Kathlr
^Neither you do any deed nor recite any portion of the Qur'an
nor you do any deed, but We are witness thereof when you are
doing it. And nothing is hidden from your Lord (so much as)
the a speck of dust on the earth or in the heaven . Not what is
less than that or what is greater than that but is (written) in a
Clear Record. >[ 10 : 61 ]
The Guardian Angels
Allah said next,
J u
. ^ ~ f * »
^
ft
4For him (each person), there are angels in succession, before
and behind him. They guard him by the command of Allah. >
Allah states that there Eire angels who take turns guarding
each servant, some by night smd some by day. These angels
protect each person from harm and accidents. There are also
angels who take turns recording the good and evil deeds, some
angels do this by day and some by night. There Eire two
angels, one to the right and one to the left of each person,
recording the deeds. The smgel to the right records the good
deeds, while the angel to the left records the evil deeds. There
are also two angels that guard and protect each person, one
from the back and one from in front. Therefore, there are four
angels that surround each person by day Eind they are
replaced by four others at night, two scribes Eind two gUEirds.
An authentic Hadith states,
« ! , » * * ' • i ** I***' I I i
tJjXSaj .OjlyLi
« Angels take turns around you, some at night and some by
day, and all of them assemble together at the time of the Fajr
and ‘Asr prayers. Then those who have stayed with you
throughout the night, ascend to Allah Who asks them, and He
knows the answer better than they about you, "How have you
left My servants?" They reply, "As we have found them
praying, we have left them praying
11 1 FathAl-Bari 13 : 426 .
249
Surah 13. Ar-Ra‘d (12-13) ( Part-13 )
Imam Ahmad recorded that ‘Abdullah said that the
Messenger of Allah jg said,
* I i ** fSj -iij 'Jl t**
« Verily , every one among you has his companion from the Jinn
and his companion from the angels.”*
They said, “And you too, O Allah’s Messenger?” He said,
• fhi J’A * '4* J&j ^ 13 *
«. And I too, except that Allah has helped me against him, so he
only orders me to do good .o* 1 * Muslim collected this Hadith ) 21
Ibn Abi Hatim narrated that Ibrahim said, “Allah revealed to
a Prophet from among the Children of Israel, ‘Say to your
nation: every people of a village or a house who used to obey
Allah but changed their behavior to disobeying Him, then He
will take away from them what they like and exchange it for
what they dislike.” Ibrahim next said that this statement has
proof in Allah’s Book,
^ccr" » ^ JL 5*i ^
_A*>
■4 -
iVerily, Allah will not change the (good) condition of a people
as long as they do not change their state (of goodness)
themselves
• z \ S* it*" ' I / . "t*, mS
(*A> «—"i b* V_fJ -j j-» fr.
/ ..ST! * '• '
^.'T, JUU y>j ft\
412 . It is He Who shows you the lightning, as a fear and as a
hope. And it is He Who brings up the clouds, heavy (ivitlt
water). 4
413. And Ar-Ra’d (thunder) glorifies and praises Him, and so
do the angels because of His awe. He sends the thunderbolts,
and therewith He strikes whom He wills, yet they (disbelievers)
dispute about Allah. And He is Mighty in strength and Severe
in punishment .$
Ahmad 1 :401 .
I 2 * Muslim no. 2814.
250
Tafsir Ibn Kathir
Clouds, Thunder and Lightning are Signs of Allah’s
Power
Allah states that He has full power over Al-Barq (lightning),
which is the bright light that originates from within clouds.
Ibn Jarir recorded that Ibn ‘Abbas once wrote to Abu Al-Jald
asking about the meaning of Al-Barq, and he said that it is
water.* 11 Qatadah commented on Allah’s statement,
ias a fear and as a hope.} “Fear for travelers, for they feel afraid
of its harm and hardship, and hope for residents, awaiting its
blessing and benefit and anticipating Allah’s provisions.” Allah
said next,
a m
4 And it is He Who brings up the clouds, heavy.} meaning, He
originates the clouds that are heavy and close to the ground
because of being laden with rain. Mujahid said that this part of
the Ayah is about clouds that are heavy with rain.* 2 * Allah’s
statement,
A jv-fjy
4And Ar-Ra'd (thunder) glorifies and praises Hint}, is similar to His
other statement,
ui
4And there is not a thing but glorifies His praise.} [17:44)
Imam Ahmad recorded that Ibrahim bin Sa‘d said, “My
father told me that he was sitting next to Hamid bin ‘Abdur
Rahman in the Masjid. A man from the tribe of Ghifar passed
and Hamid sent someone to him to please come to them.
When he came, Hamid said to me, ‘My nephew! Make space
for him between me and you, for he had accompanied Allah’s
Messenger ■$&.' When that man came, he sat between me and
Hamid and Hamid said to him, 'What was the Hadith that you
narrated to me from the Messenger of Allah ^?’ He said, ‘A
1,1 At-Tabari 16:387.
* 2 * At-Tabari 16:388.
Surah 13. Ar-Ra'd (12-13) ( Part-13 )
251
man from Ghifar said that he heard the Prophet jg say,
•tUUwiJl
ijiuji,
-! j <i>i oj*
« Verify , Allah originates the clouds, and they speak in the most
beautiful voice and laugh in the most beautiful manner.^
It appears, and Allah has the best knowledge, that the
cloud's voice is in reference to thunder and its laughter is the
lightning. MQs& bin Ubaydah narrated that Sa'd bin Ibrahim
said, “Allah sends the rain and indeed, none has a better
smile than it, nor more comforting voice. Its smile is lightning
and its voice is thunder.”
Supplicating to Allah upon hearing Ar-Ra'd (Thunder)
Imam Ahmad recorded that Salim bin ‘Abdullah narrated
that his father said that the Messenger of Allah used to say
upon hearing the thunder and thunderbolts.
«irn GUj tiuli. Tj d&s i
•O Allah! Do not kill us with Your anger, nor destroy us with
Your torment, and save us before that.''' 21
This Hadtth was recorded by At-Tirmidhi, Al-Bukhari in his
book Al-Adab Al-Mufrad, An-Nasal in 'Amal Al-Yawm wal-
Laylah, and Al-Hakim in Al-Mustadrak . |3) When ‘Abdullah bin
Az-Zubayr used to hear thunder, he would stop talking and
would supplicate, “All praise is to He Whom Ar-Ra'd (thunder)
glorifies and praises, and so do the angels because of His
awe.” He would then say, “This is a stem warning to the
people of earth.” Malik collected this Hadith in Al-Muwatta’,
and Al-Bukhari in Al-Adab Al-Mufrad J 4 *
Imam Ahmad recorded that Abu Hurayrah said that the
Messenger of Allah said,
111 Ahmad 5:435.
■ 2| Ahmad 2 : 100 .
131 Tuhfat Al-Ahwadhi 9 :412, Al-Adab Al-Mufrad 187, An-Nasal in AI-
Kubra 6 :230 , Al-flakim 4 :286 .
Al-Muwatta’ 2 :992 , Al-Bukhari in Al-Ad&b Al-Mufrad no. 724.
252
Tafsir Ibn Kathir
’‘Your Lord, the Exalted and Most High, said, ‘Had My
servants obeyed Me, I would have given them rain by night and
the sun by day, and would not have made them hear the sound
of the Ra'd (thunder).'* 1 ^
Allah’s statement,
6* L+j
4He sends the thunderbolts, and therewith He strikes whom He
wills,}
indicates that He sends thunderbolts as punishment upon
whom He wills, and this is why thunderbolts increase as time
comes to an end.
Al-Hafiz Abu Al-Qasim At-Tabarani narrated that Ibn ‘Abbas
said that Arbad bin Qays bin Juzu’ bin Julayd bin JaTar bin
Kulab, and ‘Amir bin At-Tufayl bin Malik came to Al-Madlnah
to the Messenger of Allah ^ and sat where he was sitting.
‘Amir bin At-Tufayl said, “O Muhammad! What will you give me
if I embrace Islam?” The Messenger of Allah said,
u id*} u
•You will have the rights and duties of all Muslims .»
‘Amir bin At-Tufayl said, “Will you make me your successor
if I embrace Islam?” The Messenger of Allah jg said,
«j£ji <A Jjj jfij ij Jju M
tThat is not your right, nor your people's right. However, I
could appoint you a commander of the horsemen (i.e., war).*
‘Amir said, “I am already the commander of the horsemen of
Najd (in the north of Arabia). Give me control over the desert
and you keep the cities.” The Messenger of Allah refused.
When these two men were leaving the Messenger of Allah $gg,
‘Amir said, “By Allah! I will fill it (Al-Madlnah) with horses and
men (hostile to Muslims).” The Messenger of Allah jg replied,
<<i>i
« Rather , Allah will prevent you.*
When ‘Amir and Arbad left, ‘Amir said, “O Arbad! I will keep
m
Afimad 2 :359 .
Surah 13. Ar-Ra'd (12-13) ( Part-13 )
253
Muhammad busy while talking to him, so you can strike him
with the sword. Verily, if you kill Muhammad, the people
(Muslims) will agree to take blood money and will hate to wage
war over his murder. Then we will give them the blood
money.” Arbad said, “I will do that,” and they went back to the
Messenger |g. ‘Amir said, “O Muhammad! Stand next to me so
that I can talk to you.” The Messenger stood up, and they
both stood next to a wall talking to each other. Arbad wanted to
grab his sword, but his hand froze when it touched the sword’s
handle and he could not take the sword out of its sheath.
Arbad did not strike the Messenger jg as ‘Amir suggested, and
the Messenger of Allah ig looked at Arbad and realized what he
was doing, so he departed. When Arbad and ‘Amir left the
Messenger of Allah jg and arrived at Al-Harrah of Waqim area,
they dismounted from their horses. However, Sa‘d bin Mu'adh
and Usayd bin Hudayr came out saying, “Come, O enemies of
Allah! May Allah curse you.” ‘Amir asked, “Who is this with
you, O Sa‘d?” Sa‘d said, “This is Usayd bin Hudayr.” They fled
until they reached the Riqm area, where Allah struck Arbad
with a bolt of lightning and he met his demise. As for ‘Amir, he
went on until he reached the Kharim area, where Allah sent an
open ulcer that struck him. During that night, ‘Amir took
refuge in a woman’s house, from Banu Salul. ‘Amir kept
touching his open ulcer and saying, “An ulcer as big as a
camel’s hump, while I am at the house of a woman from Bani
Salul, seeking to bring my death in her house!” He rode his
horse, but he died while riding it headed to his area. Allah sent
down these Ayat (13:8-1 1) in their case,
* &-> U p.
iAllah knows what every female bears} until,
4-. and they will find besides Him no protector .}
Ibn ‘Abbas commented, “The angels in succession, guard
Muhammad, peace be upon him, by the command of Allah.”
He next mentioned the demise of Arbad by Allah’s command,
reciting this Ayah,
254
Tafsir Ibn Kathir
iHe sends the thunderbolts,)” 111
Allah said next,
4
iyet they (disbelievers) dispute about Allah.) they doubt Allah’s
greatness and that there is no deity worthy of worship except
Him,
iXi) %)
iAnd He is Mighty in strength and Severe in punishment.)
Allah’s torment is severe against those who rebel against
Him, defy Him and persist in disbelief, according to the Tafsir
of Ibn Jarir At-Tabari.' 21 There is a similar Ayah in the
Qur’an,
i-i 'J- ‘jf
j (j>Sj Sjj&j)
'£% 13 ^
iSo they plotted a plot, and We planned a plan, while they
perceived not. Then see how was the end of their plot! Verily,
We destroyed them and their nation all together .^[27:50-51]
‘Ali bin Abi Talib said that,
iXlj j.A %)
iAnd He is Mighty in strength and Severe in punishment (Al-
Mihal)), means, His punishment is severe.' 3 *
•to \ F-f j ot 'j/*-*'
4 k> ‘4i£i j* ty
il4. For Him is the Word of Truth. And those whom they
invoke besides Him, answer them no more than one who
stretches forth his hand for water to reach his mouth, but it
reaches him not; and the invocation of the disbelievers is
nothing but misguidance.)
*** At-TabarfLni 10:379-381. A Hadith mentioning some of this story
was collected by Al-Bukhari, no. 4091, it does not mention the
sayings of the Prophet sgz.
121 At-Tabari 16:394.
131 At-Tabari 16:396.
Surah 13. Ar-Ra'd (14) ( Part-13 )
255
A Parable for the Weakness of the False Gods of the
Polytheists
‘Ali bin Abi Talib said that Allah’s statement,
4For Him is the Word of Truth.}
is in reference to Tawhid, according to Ibn Jarir At-Tabari.* 11
Ibn ‘Abbas, Qatadah, and Malik who narrated it from
Muhammad bin Al-Munkadir, said that,
4 For Him is the Word of Truth.} means, “La ilaha illallah.’W
Allah said next,
Ji opM J&j}
4And those whom they invoke besides Hitn...}, meaning, the
example of those who worship others besides Allah,
i’-i jj # J J$}
4like one who stretches forth his hand for water to reach his
mouth,}
‘Ali bin Abi Talib commented, “Like he who stretches his
hand on the edge of a deep well to reach the water, even
though his hands do not reach it; so how can the water reach
his mouth?” 131 Mujahid said about,
4 &
4like one who stretches forth his hand}
“Calling the water with his words and pointing at it, but it will
never come to him this way.” 141 The meaning of this Ayah is
that he who stretches his hand to water from far away, to
either collect some or draw some from far away, will not
benefit from the water which will not reach his mouth, where
water should be consumed. Likewise, those idolators who call
111 At-Tabari 16:398.
l2] Ibid.
131 At-Tabari 16:400.
• 4 > Ibid.
256
Tafstr lbti Kathlr
Surah 13. Ar-Ra'd (15-16) ( Part-13 )
257
Af&i !5r**i fJr ot l* J! [>ji
4H<jye they not observed things that Allah has created: (Imv)
their shadows incline.} [16:48]
!/“* Uii A-j'V ~i -.05' jJ ji ilif j» oJliJt 05
'_0*- A lo?- jO'j Ji ft J-Oj JLiVt jJ55 Ji js
4 ” ._r4^' J -rJ' S*J *Cr o>0- *i' Jj Ji'' J
426. Say : “Who is the Lord of the heavens and the earth?"
Say: “(It is) Allah." Say: “Have you then taken (for xvorship)
Aioliyd' (protectors) other than Him, such as have no power
either for benefit or for harm to themselves?" Say: “Is the blind
equal to the one who sees? Or darkness equal to light? Or do
they assign to Allah partners ivho created the like of His
creation, so that the creation seemed alike to them?" Say:
"Allah is the Creator of all things; and He is the One, the
Irresistible."}
Affirming Tawhid
Allah affirms here that there is no deity worthy of worship
except Him, since they admit that He alone created the
heavens and the earth and that He is their Lord and the
Disposer of all affairs. Yet, they take as lords others besides
Allah and worship them, even though these false gods do not
have the power to benefit or harm themselves, or those who
worship them. Therefore, the polytheists will not benefit or
have harm removed from them by these false deities. Are those
who worship the false deities instead of Allah equal to those
who worship Him alone, without partners, and thus have a
light from their Lord? This is why Allah said here,
ijili. M Juf- fl jJJ'j cixlii' sf—i Ji ft j£i‘\ Ji js^
4 Say : “Is the blind equal to the one who sees? Or darkness
equal to light? Or do they assign to Allalt partners who created
the like of His creation, so that the creations seemed alike to
them?"}
Allah asks, T)o these polytheists worship gods besides Him
Surah 13. Ar-Ra‘d (17) ( Part-13 )
259
1
\
(polytheism) and ordering them to refrain from worshipping
others besides Allah. They defied their Messengers and
rebelled against them, and this is why the word of punishment
struck them as a worthy recompense,
4;
iAnd your Lord treats no one with injustice } (18:49]
$ j Jjc. li UjSi %£. ijG ii. 'CS\
£ o.j)t uu Jtiifj jioi iit 4^ ji
4® a i&i j:dif >r '
e-
417. He sends down water from the sky, and the valleys flow
according to their measure, but the flood bears away the foam
that mounts up to the surface - and (also) from that (ore) which
they heat in the fire in order to make ornaments or utensils,
rises a foam like unto it, thus does Allah (by parables) show
forth truth and falsehood. Then, as for the foam it passes away
as scum upon the banks, while that which is for the good of
mankind remains in the earth. Thus Allah sets forth parables .}
Two Parables proving that Truth remains and Falsehood
perishes
This honorable Ayah contains two parables which affir m that
truth remains and increases, while falsehood diminishes and
perishes. Allah said,
4iu tU' j* Jjjfy
4He sends down water from the sky,} He sends rain,
4W jS i cJCj}
iand the valleys flow according to their measure ,}
each valley taking its share according to its capacity, for some
valleys are wider and can retain more water than others which
are small and thus retain smaller measures of water. This
Ayah indicates that hearts differ, for some of them can retain
substantial knowledge while others cannot entertain
knowledge, but rather sire bothered by knowledge,
4tj; ^
260
Tafsir Ibn Kathir
{but the flood bears away the foam that mounts lip to the
surface ^
of the water that ran down the valleys; this is the first parable.
Allah said next,
{and (also) from that (ore) ivhich they heat in the fire in order
to make ornaments or utensils...}
This is the second parable, whereas gold and silver ore is
heated with fire to make adornments with it, and iron and
copper ore are heated to make pots and the like with it. Foam
also rises to the surface of these ores, just as in the case with
water,
ithus does Allah (by parables) show forth truth and falsehood .}
when they both exist, falsehood does not remain, just as foam
does not remain with the water or the gold and silver ores
which are heated in fire. Rather, foam dissipates and vanishes,
{'Xjur JyJ'
iThen, as for the foam it passes away as scum upon the
banks,}
for it carries no benefit and dissipates and scatters on the
banks of the valley. The foam also sticks to trees or is
dissipated by wind, just as the case with the scum that rises on
the surface of gold, silver, iron and copper ores; it all goes away
and never returns. However, water, gold and silver remain and
are used to man’s benefit. This is why Allah said next,
{while that which is for the good of mankind remains in the
earth. Thus Allah sets forth parables.}
Allah said in a similar Ayah,
Cj tyiii &&&
{ And these similitudes We put forward for mankind; but none
will understand them except those who have knowledge.}
[29:43]
Surah 13. Ar-Ra‘d (17) ( Part-13 )
261
Some of the Salaf (rightly guided ancestors) said, “When I
would read a parable in the Qur’an that I could not
comprehend, I would cry for myself because Allah the Exalted
says,
iBut none will understand them except tlwse wlw have
knowledge.}” [29:43]
‘Ali bin Abi Talhah reported that ‘Abdullah bin ‘Abbas
commented on Allah’s statement,
cJCi X .Clil cSi
iHe sends down water from the sky, and the valleys flow
according to their measure ,}
“This is a parable that Allah has set; the hearts carry
knowledge from Him, and certainty according to the amount of
doubt. As for doubt, working good deeds does not benefit while
it exists. As for certainty, Allah benefits its people by it, hence
Allah’s statement,
iThen, as for the foam}, which refers to doubt,
4 J.Q\ £4 u l % XjL 4J,Sj}
iit passes away as scum upon the banks, while that which is
far the good of mankind remains in the earth.}
in reference to certainty. And just as when jeweliy is heated in
fire and is rid of its impurity, which remains in the fire,
similarly Allah accepts certainty and discards doubt.”* 1 '
The Qur’an and the Sunnah contain Parables that use
Water and Fire
Allah has set two examples in the beginning of Surat Al-
Baqarah (chapter 2) about the hypocrites, one using fire and
smother using water. Allah said,
4fe U isttf ES fit' sffJA rfjlf JS3*
m
At-Tabari 16:410.
Surah 13. Ar-Ra‘d (17) (Part-13)
263
liij dlJ.L j»J Ij* f>4** *}i Uj 4)1 4)1
t • ,! ‘ ,, ^
•jj jjii jIa ju_j
“ The example of guidance and knowledge with which Allah has
sent me is like abundant rain falling on the earth, some of
which was fertile soil that absorbed the rain water and brought
forth vegetation and grass in abundance. And another portion
of it was hard, it held the rain water and Allah benefited the
people with it and they utilized it for drinking, grazing, making
their animals drink from it and for irrigation purposes. And
another portion of it fell on barren land, which could neither
hold the water nor bring forth vegetation. The first is the
example of the person who comprehends Allah's religion and
gets benefit, as well as benefiting others (from the knowledge
and guidance) which Allah has revealed through me and learns
and then teaches others. The last example is that of a person
who does not care for it and does not embrace Allah's guidance
revealed through me .i* 1 *
This parable uses water in it. In another Hadith that Imam
Ahmad collected, Abu Hurayrah narrated that the Messenger
of Allah said,
J"- U o;Lii llii \j\S I Jf'j jiu
" Lfc? J& 1 Jt
ijllll ji- |*la ijllll je. _L>.I til JIS
“My example and the example of you is like that of a person
who lit a fire. When the fire illuminated his surroundings,
butterflies and insects started falling into it, as they usually do,
and he started swatting at them to prevent them from falling;
but they overwhelmed him and kept falling into the fire. This is
the parable of me and you, I am holding you by the waist
trying to save you from the Fire, saying, “Go away from the
Fire," yet you overwhelm me and fall into itM 21
111 FathAl-B£ui 1 :211 , Muslim 4:1788.
• 2| Ahmad 2:312.
264
Tafsir Ibn Kathir
The Two Sahihs also collected this Hadith J 11 This is a
parable using fire.
-5- 4 U (43 CS' j> <0 ijUlj ^ ^ ■pJi
4 ■ V* ylijl •>-
>-T* J
jA-J Ajm
426. For f/iose ivho answered their Lord's call is Al-Husna. But
those ivho answered not His call, if they had all that is in the
earth together with its like, the y would offer it in order to save
themselves. For them there will be the terrible reckoning. Their
dwelling place ivill be Hell; and worst indeed is that place for
rest.}
Reward of the Blessed and Wretched Ones
Allah mentions the final destination of the blessed ones and
the wretched ones,
^rrJ.
iFor those ivho answered their Lord’s call}
obeyed Allah and followed His Messenger (Muhammad, peace be
upon him) by obeying his commands and believing in the
narrations he brought about the past and the future, theirs will be,
iAl-Husnd}, which is the good reward. Allah said that Dhul-
Qamayn declared,
- AV . 4 f$j d) j y m {j*
4 u \jff\ j* j! Jjic—j $
4As for him who does wrong, we shall punish him, and then he
will be brought back unto his Lord, Who will punish him with
a terrible torment (Hell). But as for him who believes and works
righteousness, he shall have the best reward (Al-Husna), and we
shall speak unto him mild words by our command}[ 1 8: 87-88]
Allah said in another Ayah,
&31 1^3
iFor those who have done good is the best (Al-Husnd) and even
m
Fath Al-Bari 1 1 :323 , Muslim 4 : 1 790 .
Siirah 13. Ar-Ra‘d (19) ( Part-13 )
265
more.} [10:26]
Allah said next,
iBut those who answered not His call,} disobeyed Allah,
ixLJ: jf}. i\ 4 u
iif they had all that is in the earth together}
meaning, in the Hereafter. This Ayah says: Had the earth’s fill
of gold and its like with it, they would try to ransom
themselves from Allah’s torment at that time. However, this
will not be accepted from them. Verily, Allah the Exalted will
not accept any type of exchange from,
4 -'
i For them there luill be the terrible reckoning.}
in the Hereafter, when they will be reckoned for the Naqu ***
and the Qitmir} 2 ^ the big and the small. Verily, he who is
reckoned in detail on that Day will receive punishment, hence
Allah’s statement next.
iTheir dwelling place will be Hell; and worst indeed is that
place for rest.}
&A jL Jy' yLu
il9. Shall he then wlw knows that what has been revealed unto
you from your Lord is the truth, be like him who is blind ? But
it is only the men of understanding that pay heed.}
The Believer and the Disbeliever are never Equal
Allah says, They could never be equal; those among people
who know that what,
ihas been revealed unto you}, O Muhammad,
The speck on the back of a date stone.
The thin membrane over the date stone .
Surah 13. Ar-Ra'd (20-24) ( Part-13 )
267
VjtJ> (** ■iyy-iy U-j
£* fde J&l J* (*^ oj'*--'*. p4£JL>lj oj £& JO
^ |OV*
420. Those who fulfill, the covenant of Allah and break not the
trust .}
421 . And those who join that which Allah has commanded to
be joined and fear their Lord, and dread the terrible reckoning.}
422. And those who remain patient, seeking their Lord's Face,
perform the Saldh, and spend out of that which We have
bestowed on them, secretly and openly, and repel evil with
good, for such there is a good end.}
423. ‘Adn Gardens, which they shall enter and (also) those who
acted righteously from among their fathers, and their wives,
and their offspring. And angels sluill enter unto them from
every gate (saying) :}
424. “Salamun 'Alaykum (peace be upon you) for you
persevered in patience! Excellent indeed is the final home!”}
Qualities of the Blessed Ones, which will lead to
Paradise
Allah states that those who have these good qualities, will
earn the good, final home: victory and triumph in this life and
the Hereafter,
4Those who fulfill the covenant of Allah and break not the
trust.}
They are nothing like the hypocrites who when one of them
makes a covenant, he breaks it; if he disputes, he is most
quarrelsome; if he speaks, he lies; and if he is entrusted, he
betrays his trust. Allah said next,
4And those who join that which Allah has commanded to be
joined}
they are good to their relatives and do not sever the bond of
TafsTr Ibn Kathir
kinship. They are also kind to the poor and the needy and
generous in nature,
i
rtv
iand fear their Lord}, in what they do or do not do of actions
and statements. They remember that Allah is watching during
all of this and are afraid of His terrifying reckoning in the
Hereafter. Therefore, all their affairs are on the straight path
and correct, whether they are active or idle, and in all of their
affairs, including those that affect others,
4And those who remain patient, seeking their Lord's Face,}
They observe patience while staying away from sins and evil
deeds, doing so while dedicating themselves to the service of
their Lord the Exalted and Most Honored and seeking His
pleasure and generous reward,
iand perform the Satah}, preserving its limits, times, bowing,
prostration and humbleness, according to the established limits
and rulings of the religion,
iand spend out of that which We have bestowed on them,}
They spend on those whom they are obliged to spend on them,
such as their spouses, relatives and the poor and needy in
general,
iil&'j r ^}
isecretly and openly,} They spend during all conditions and
times, whether during the night or the day, secretly and openly,
iand repel evil with good} they resist evil with good conduct.
When the people harm them they face their harm with good
patience, _ forbearing, forgiveness and pardon. Allah said in
another Ayah,
@1 hf jjjL £j}
Surah 13. Ar-Ra'd (20-24) (Part-13)
269
Jii Ji I4I4I; Cy il)W> ^
iRepel (the evil) with one which is better, then verily he,
between whom and you there zoas enmity, (will become) as
though he was a close friend. But none is granted it except
those who are patient - and none is granted it except the owner
of tire great portion in this world.} [4 1:34-35]
This is why Allah states here that those who have these good
qualities, the blessed ones, will earn the final home, which He
explained next,
4‘Adn Gardens }, where, ‘Adn, indicates continuous residence;
they will reside in the gardens of everlasting life.
Allah said next,
'iff*
iand (also) those who acted righteously from among their
fathers, and their loives, and their offspring.}
Allah will gather them with their loved ones, from among their
fathers, family members and offspring, those who are
righteous and deserve to enter Paradise, so that their eyes are
comforted by seeing them. He will also elevate the grade of
those who are lower, to the grades of those who are higher, a
favor from Him out of His kindness, without decreasing the
grade of those who are higher up (in Paradise). Allah said in
another Ayah,
(»r rrij* |
iAnd those who believe and whose offspring follow them in
faith : to them shall We join their offspring.} (52:21]
Allah said next,
/ s »> .- -V # < *> >> \
^ , ’! Jxc- fjye Uj >Cle Qpyt J» yi pr~ Oji-A, 7
iAnd angels shall enter unto them from every gate (saying):
"Saldmun ‘Alaykum (peace be upon you) for you persevered in
patience! Excellmt indeed is the fiiral home!"}
The angels will enter on them from every direction
congratulating them for entering Paradise. The angels will
270
Tafsir Ibn Kathlr
welcome them with the Islamic greeting and commend them
for earning Allah’s closeness and rewards, as well as, being
admitted into the Dwelling of Peace, neighbors to the
honorable Messengers, the Prophets and the truthful believers.
Imam Ahmad recorded that ‘Abdullah bin 'Amr bin Al-‘As,
may Allah be pleased with them both, narrated that the
Messenger of Allah jg said,
*?}bl jii j* 'Jt Jjl OjjjZ
“Do you know who among Allah's creation will enter Paradise
first?*
They said, “Allah and His Messenger have more knowledge.”
He said,
("£ iijJ' Ojyr IfAJl «l>ai 4)1 jU- fj* SUjl ja Jj{»
l^J ^ lojlSAAJt jLfc
dr*" »LiJ JUj Alt I
liiijLw jilw
0^*31 ^ Uj V iSlrf Ijte $ :
: - Jli - JLii N ojJLl> ^ Jj jIjj iojISUJI
®T7ic first among Allah's creation to enter Paradise are the poor
emigrants (in Allah's cause) with whom the outposts (of the
land) are secured and the various afflictions are warded off. One
of them would die while his need is still in his chest, because he
was unable to satisfy it himself. Allah will say to whom He will
among His angels, “Go to them and welcome them with the
Salam.” The angels will say, “We are the residence of Your
heaven and the best of Your creation, do You command us to
go to them and welcome them with the Salam?" Allah will say,
"They are My servants who worshipped Me and did not
associate anyone or anything with Me in worship. With them,
the outposts were secured and the afflictions were warded off.
One of them would die while his need is in his chest, unable to
satisfy it." So the angels will go to them from every gate (of
Paradise),* saying,
272
Surah 13. Ar-Ra‘d (25) ( Part-13 )
Jr
zmm ^
' ' \+* > > + <+ *•* ' > >' -TlTTf ^ j1
tjrAJl byiaAifij Aii » Oj££C£“ *— -^r * jy*
/ },.**/, * •> * y /.X'/'\<. tH -*i-f'
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i_jjUl\^jj*ji34U l / £==yj’iM4Ul __p jj^4>_yi
the unhappy (evil) home (i.e. Hell).)
iSalamun ‘Alaykum
(peace be upon you) for
you persevered in pa-
tience! Excellent indeed
is the final home !)’ ’• 1|
t if +•* ' >V " r.r\
Jm> (j* <il' AfrP Oj^ai-i i/Jy'JT
z4j <11 i J*\ U ^jyAuJJ * 4 a1 Z- 4
ofjV' 4 oja~juj J-oj> o'
£. # iiaf £ jiijl
4®^
425. And those who
break the covenant of
Allah, after its ratifica-
tion, and sever that
which Allah has com-
manded to be joined,
and work mischief in the
land, on them is the
curse, and for them is
Characteristics of the Wretched Ones which will lead to
the Curse and the Evil Home
This is the destination of the Wretched ones and these are
their characteristics. Allah mentioned their end in the
Hereafter, to contrast the end that the believers earned, since
their characteristics were to the opposite of the believer’s
qualities in this life. The latter used to keep Allah’s covenant
and join that which Allah has ordained on them to join. As for
the former, they used to,
• / P < * > 1 >£f 's\ X' ' > \'l'" , < *" ( f i-'ik
4 C >JA-jUj O' All! ^a\ \a OJJUUJJ -AJC— JUo if* <111 A 4 P Ojr^^tT
111 Ahmad 2:168.
272
Tafsir Ibn Kathir
ibreak the covenant of Allah, after its ratification, and sever
that which Allah has commanded to be joined, and work
mischief in the land,)
An authentic Hadith states that,
11 jU- 3' ‘ If-j \i\j i cfjs eJsi- ijj jiClJl ill*
«The signs of a hypocrite are three: Whenever he speaks, he
tells a lie; whenever he promises, he always breaks it (his
promise); if you entrust him, he proves to be dishonest ."a* 1 *
In another narration, the Prophet jg said,
lip jji- iali liJjD
“// he enters into a covenant, he betrays it; and if he disputes,
he proves to be most quarrelsome. n 12 *
This is why Allah said next.
p
ion them is the curse,) they will be cast away from Allah’s
mercy,
iM £. #)
iand for them is the unhappy home.) the evil end and destination,
iTheir dwelling place will be Hell; and luorst indeed is that
place for rest.) [13:18]
i26. Allah increases the provision for whom He wills, and
straitens (it for whom He wills), and they rejoice in the life of
the world, whereas the life of this world compared to the
Hereafter is but a brief passing enjoyment.)
111 Fath Al-Bari 1:111.
[a| Ibid.
Surah 13. Ar-Ra'd (25) (Part-13)
273
Increase and Decrease in Provision is in Allah’s Hand
Allah states that He alone increases the provisions for whom
He wills and decreases it for whom He wills, according to His
wisdom and perfect justice. So, when the disbelievers rejoice
with the life of the present world that was given to them, they
do not know that they are being tested and tried. Allah said in
other Ayat,
. * ***'
• / £ -vr- •>/{■ > ^ / // t / >/■/< v
V J* . m., JL* ixt >***■?• ^ t
4.Do they think that in wealth and children with ivhich We
enlarge them. We hasten unto them with good things. Nay, but
they perceive not. ^[23:55-56]
Allah belittled the life of the present world in comparison to
what He has prepared for His believing servants in the
Hereafter,
•{whereas the life of this xoorld compared to the Hereafter is but
a brief passing enjoyment .}
Allah said in other Ayat,
iSay: "Short is the enjoyment of this world. The Hereafter is
(far) better for him who has Taqwd, and you shall not be dealt
with unjustly even equal to the amount of a Fatila.}^ [4:77]
and.
' 'V ' Till
■IAVJ Jr
iNay, you prefer the life of this world, although the Hereafter
is better and more lasting.} [87: 16-17]
Imam Ahmad recorded that Al-Mustawrid, from Bani Fihr,
said that the Messenger of Allah sg said,
» - * » *' 1 J* .
j> ;Jls
, > » , * > , .
ci.li ill:
«77ie life of the present world, compared to the Hereafter, is
just like when one of you inserts his finger in the sea, so let
him contemplate how much of it will it carry.*
m
The thin membrane over the date stone .
275
Surah 13. Ar-Ra‘d (27-29) ( Part-13 )
iLet him then bring us an Ayah like the ones (Prophets) that
were sent before (with signs)!} ( 21 : 5 )
We mentioned this subject several times before and stated
that Allah is able to bring them what they wanted. There is a
Hadith which mentions that the idolators asked the Prophet
to turn Mount As-Safa into gold and, they also asked him for a
spring to gush forth for them and to remove the mountains
from around Makkah and replace them with green fields and
gardens. Allah revealed to His Messenger jg: “If You wish, O
Muhammad, I will give them what they asked for. However, if
they disbelieve thereafter, I will punish them with a
punishment that I did not punish any among the ‘Alamtn
(mankind and the Jinns). Or, if you wish, I will open for them
the door to repentance and mercy.” The Prophet jg said,
zji\ ^.c
« Rather , open for them the door to repentance and mercy. ^
This is why Allah said to His Messenger ;eg next,
icM * 4 S3
iSay: ‘‘Verily, Allah sends astray whom He wills and guides
unto Himself those who turn to Him in repentance."}
Allah states that He brings misguidance or guidance whether
the Messenger jg was given a sign (a miracle) according to their
asking or not. Verily, earning the misguidance or the guidance
are not connected to the miracles or the lack of them. Allah
said in other kyat.
iBut neither Aydt nor wamers benefit those who believe not.}
( 10 : 101 ]
ly C**“ (*r*t jb Y o[}
iTrtdy, those, against whom the Word of your Lord has been
justified, will not believe. Even if every sign should come to
them, until they see the painful torment.}[ 10:96-97],
There is a Hadith with similar wording recorded by Ahmad 1 :?42.
276
Tafsir Ibn Kathir
and,
6$ 'rfl Uj 0 %}
ip&k Yj 'if 'XZ1 ol %
4And even if We had sent down unto them angels, and the dead
had spoken unto them, and We had gathered together all things
before their very eyes, they xoould not have believed, unless Allah
willed, but most of them behave ignorantly .} [6:111]
Allah said here,
o-* Ifcii ,>• j -iu Jif
iSay : "Verily, Allah sends astray whom He wills and guides
unto Himself those who turn to Him in repentance."}
meaning, He guides to Him those who repent, turn to Him,
beg Him, seek His help and humbly submit to Him.
The Believer’s Heart finds Comfort in the Remembrance
of Allah
Allah said,
Jx 4 $ P'- ^}
iThose who believed, and whose hearts find rest in the
remembrance of Allah.}
for their hearts find comfort on the side of Allah, become
tranquil when He is remembered and pleased to have Him as
their Protector and Supporter. So Allah said,
4f>p\ if
4 Verily, in the remembrance of Allah do hearts find rest.} and
surely, He is worthy of it.
The Meaning of Tuba
Allah said,
iThose who believed, and xoork righteousness, Tuba is for them
and a beautiful place of (final) return.}
‘Ali bin Abi Talhah reported that Ibn ‘Abbas said that Tuba
Surah 13. Ar-Ra‘d (27-29) ( Part-13 )
277
means, “Happiness and comfort or refreshment of the eye. ’’I 1 '
‘Ikrimah said that Tuba means, “How excellent is what they
earned, ” |21 while Ad-Dahhak said, “A joy for them.” 13 '
Furthermore, Ibrahim An-Nakhi said that Tuba means, “Better
for them,”* 4 * while Qatadah said that it is an Arabic word that
means, ‘you have earned a good thing.’* 51 In another
narration, Qatadah said that 'Tuba, for them’ means, “It is
excellent for them,”* 61
iatid a beautiful place of return and final destination. These
meanings for Tuba are all synonymous and they do not
contradict one another.
Imam Ahmad recorded that Abu Said Al-Khudri said that a
man asked, “O Allah’s Messenger! Tuba for those who saw you
and believed in you!” The Prophet sg said,
• M ?j * & W Jfa p Jfa p V; jSj Jj &
*Tuba is for he who saw me and believed in me. Tuba, and
another Tuba, and another Tuba far he who believed in me, but
did not see me.n
A man asked, “What is Tuba?” The Prophet jg said,
JaI »12 S5U Lj'jrr** ^jt ‘fa-* 1
* A tree in Paradise wlwse width is a hundred years, and tire
clothes of the people of Paradise are taken from its bark.^ 7 ^
Al-Bukhari and Muslim recorded that Sahl bin Sa‘d said that
the Messenger of Allah jg said,
•IfnJai 'J i5U Iflli > j ~~ j ijt bp
• There is a tree in Paradise, if a rider travels in its shade far
one hundred years, he would not be able to cross itJ
111 At-Tabari 16:435.
121 Ibid.
131 Ibid.
* 41 Al-Baghawi 3:18.
151 At-Tabari 16:435.
161 Ibid.
m Ahmad 3:71.
278
Tafsir Ibn Kathir
Jr
tor
j>£ry •'* •' m . * s*' < '
j*-4> {^J *— >li*
$ v e .jsj
IP^WK j$ 4 (i&tikx&Kh
i^ryuga : st^®ts&&' 8 tfJi
02 Wa d4j^
3j^i-l <4 v'-^ jla ,>; , aj dil^VL^u <j*j J-uljf
■1^
^ iit 0-3'
An-Nu'mSn bin Abi
‘Ayyash Az-Zuraqi
added, “Abu Said Al-
Khudri narrated to
me that the Prophet
^§ said,
jtri >j*-* t#* op
>Lilii sijjJi 441^1
u f u Su
#
*There is a tree in
Paradise, if a rider travels
in its shade on a fast,
sleek horse for one hun-
dred years, he would not
be able to cross it.J”* 11
In his Sahth, Imam
Muslim recorded that
Abu Dharr narrated
that the Messenger of
Allah jg; said that
Allah the Exalted and
Most Honored said,
'r&j\ M jj u»
40ln jii!| js c4i»oti Jtj)^ fr'j ■h^ a t/i ’r^?J ^^—'13
■>4» J*si »h >& uHi dm ,>£ u
«0 My slaves! If the first and the last among you, mankind
and Jinns among you, stood in one spot and asked Me and I
gave each person what he asked, it will not decrease from My
dominion, except what the needle decreases (or carries) when
entered into the se«.» |21
Khalid bin Ma'ddan said, “There is a tree in Paradise called
Tuba, that has breasts that nurse the children of the people of
I 1 ' Al-Bukh&ri no. 6552, Muslim no. 2827.
' 2 * Muslim 4:1994.
2 79
Surah 13. Ar-Ra'd (30) (Part-13)
Paradise. Verily, the miscarriage of a wo mem will be swimming
in one of the rivers of Paradise until the Day of Resurrection
commences, when he will be gathered with people while forty
years of age.” Ibn Abi Hatim collected this statement.
4^*1*^* clk = >j 'J* 'A\ v
430. Tims have We sent you to a community before whom
other communities have passed away, in order that you might
recite unto them what We have revealed to you, while they
disbelieve in the Most Gracious (Allah). Say: "He is my Lord!
None has the right to be worshipped but He! In Him is my
trust, and to Him I turn.”}
Our Prophet || was sent to recite and call to Allah’s
Revelation
Allah says, ‘Just as We sent you, O Muhammad, to your
Ummah,
!&3>
4.. in order that you might recite unto them what We have
revealed to you,}
so that you deliver to them Allah’s Message. Likewise, We sent
others to earlier nations that disbelieved in Allah. The
Messengers whom We sent before you, were also denied and
rejected, so you have an example in what they faced. And
since We sent Our torment and revenge on those people, then
let these people fear what will strike them, for their denial of
you is harsher than the denial that the previous Messengers
faced,’
4ty* & dl I3S j&}
4By Allah, We indeed sent (Messengers) to the nations before
you.}[ 16-63]
Allah said in another Ayah,
Ji? Vj ■J5»- ijjT U ij l/L*a i &j}
ot ’&> 5Sf Cb#,
4Verily, many Messengers were denied before you, with
280
Tafslr Ibn Kathir
patience they bore the denial and suffering until; till Our help
reached them, and none can alter the Words (decree) of Allah.
Surely, there has reached you the information (news) about the
Messengers (before you). £[6-34],
meaning, ‘How We gave them victory and granted the best end
for them and their followers in this life and the Hereafter.’
Allah said next,
iwhile they disbelieve in the Most Gracious (Allah). }
Allah says, These people, that We sent you to, disbelieve in
the Most Gracious and deny Him, because they dislike
describing Allah by Ar-Rahman Ar- Rahim [the Most Gracious,
Most Merciful].’ This is why on the day of Al-Hudaybiyyah, as
Al-Bukhari narrated, 111 they refused to write, “In the Name of
Allah, Ar-Rahman Ar-Rahlm,” saying, “We do not know Ar-
Rahman Ar-Rahlm!” Qatadah narrated this words. 12 * Allah the
Exalted said,
’.LlVi jjj 6 Cl tjf-j' jt id iyof
4Sfli/ : “Invoke Allah or invoke the Most Gracious (Allah), by
whatever name you invoke Him, for to Him belong the Best
Names.} [17:110]
In his Sahih, Imam Muslim recorded that ‘Abdullah bin
‘Umar said that the Messenger of Allah jfa; said,
<11 jLi- Jli; iill ilLiS/l CJ - i jjs
•The most beloved names to Allah the Exalted are: ‘Abdullah
and ‘Abdur-Ralpnan .»* 3 * Allah said next,
iy, \ ill H Jj y jfr
iSay : “He is my Lord! None has the right to be worshipped
but He!”}
meaning: for I believe in Allah in Whom you disbelieve and
affirm His Divinity and Lordship. He is my Lord, there is no
* ! * At-Tabari 16:446.
* 21 Fath Al-Bari 5 :390 .
* 3 * Muslim 3 : 1 682 .
281
Surah 13. Ar-Ra‘d (31) (Part-13)
deity worthy of worship except Him,
iln Him is my trust,} in all of my affairs,
4^
iand to Him 1 turn.} meaning: to Him I return and repent, for
He alone is worthy of all this and none else besides Him.
4JJ df ii ii JU>J' O jy* jl
\)j-& Oyi' 'ij ii' ILiJ jj J j*3 !«-£•
*_ii& V ii' rti' qlj ^bj'j i!\ ^>15
4 ^n’
431 . And if there had been a Qur'an with ivhich mountains
could be moved (from their places), or the earth could be cloven
asunder, or the dead could be made to speak (it would not have
been other than this Qur'an) . But the decision of all things is
certainly with Allah. Have not then those who believed yet
known that had Allah untied, He could have guided all
mankind ? And a disaster will not cease to strike those who
disbelieved because of their (evil) deeds or it (i.e. the disaster)
settles close to their homes, until the promise of Allah comes to
pass. Certainly, Allah breaks not His promise.}
Virtues of the Qur’an and the Denial of Disbelievers
Allah praises the Qur’an which He has revealed to
Muhammad, peace be upon him, and prefers it to all other
divinely revealed Books before it,
^ CjjZ. iWj l>\ Jij}
4And if there had been a Qur'an with which mountains could
be moved,}
Allah says, ‘If there were a Book among the previous Divine
Books with which the mountains could be moved from their
places, or the earth could be cleaved asunder, or the dead
speak in their graves, it would have been this Qur’an and
none else.’ Or, this Qur’an is more worthy to cause all this,
because of its marvelous eloquence that defies the ability of
283
Surah 13. Ar-Ra‘d (31) ( Part-13 )
Messenger of Allah jg said,
i 'J-j 2b,f ^jji Stf u Iv, i^iii Jz. 'j*\ u £j\ jjj vi
«ua5i iLi; M 5ii
h? Ji &
« Every Prophet was given (a miracle) the type of which would
make (some) people believe. What I was given, however, is a
revelation from Allah to me, and I hope that I will have the
most following among them (Prophets) on the Day of
Resurrection .n 1 * 1
This Hadith indicates that every Prophet’s miracle disappeared
upon his death, but this Qur’an will remain as evidence for all
times. Verily, the miracle of the Qur’an will never end, nor will
it become old the more it is read, nor will scholars ever have
enough of it. The Qur’an is serious and is not meant for jest;
any tyrant that abandons it, Allah will destroy him; he who
seeks guidance in other than the Qur’an, then Allah will
misguide him.
Allah said next,
iBut the decision of all things is certainly with Allah.}
Ibn ’Abbas commented, “He will only do what He wills and
He decided that He will not do that.”* 2 ' Ibn Ishaq reported a
chain for this, and Ibn Jarir At-Tabari agreed with it. Allah
said next,
Jt J & (*trW 3 ZtJ' J'ji
iAnd a disaster will not cease to strike those who disbelieved
because of their (evil) deeds or it settles close to their homes,}
because of their denial, disasters will still strike them in this
life or strike those all around them, as a lesson and example
for them. Allah said in other Ayat,
{j» C 152EJ
iAnd indeed We have destroyed towns round about you, and
We have shown (them) the Ayat in various ways that they
111 FathAl-Bari 8:619.
* 2 ' At-Tabari 16:447
2 84
Tafslr Ibn Kathi r
might return (to the truth). 46-27], and,
iSee they not that We gradually reduce the land (in their
control) from its outlying borders? Is it then they who will
overcome ?$► [21:44]
Qatadah narrated that Al-Hasan commented on Allah’s
statement,
ot Q j* jty
ior it settles close to their homes, $
“It is in reference to the disaster.” 1 11 This is the apparent
meaning here.
Al-‘Awfi reported that bin ‘Abbas said about,
iAnd a Qari'ah (disaster) strikes them because of their (evil)
deeds’^
“A torment that descends on them from heaven,
Q £
ior it settles close to their homes, i
when the Messenger of Allah sgj camps near their area and
fights them.” Similar was reported from Mujahid and Qatadah.
Ikrimah said in another narration he reported from Ibn ‘Abbas
that,
iQari'ah ^ means affliction. These scholars also said that,
4 \ i'
iuntil the promise of Allah comes to pass.^
refers to the conquering of Makkah. Al-Hasan Al-Basri said
that it refers to the Day of Resurrection. Allah said next,
iiezj A& * -if ^
m
At-Jabari 16:459.
Surah 13. Ar-Ra‘d (32) (Part-13)
285
4 Certainly , Allah breaks not His promise.}
to His Messengers to aid them and their followers in this life
and the Hereafter,
'‘Oil 'o\ ill l tfji-
4So think not that Allah will fail to keep His promise to His
Messengers. Certainly, Allah is All-Mighty, All-Able of
Retribution >[14:47]
. y y '■♦ » > <“ </' y * # ^ ^ y '' y V
dA£==> ^ Cri -i^JT
432. And indeed (many) Messengers were mocked at before you
but I granted respite to tlwse who disbelieved, and finally 1
punished them. Then how (terrible) was My punishment !}
Comforting the Messenger of Allah sg
Allah says to His Messenger, while comforting him in facing
his people’s denial of him,
4^ Ji ^4 &>}
"4 And indeed (many) Messengers were mocked at before you}, so you
have a good example in them.
4but I granted respite to those wlw disbelieved,} deferred their
judgment for a term appointed,
4and finally I punished them .}>
with encompassing punishment. How did you obtain the news
of how I gave them respite and then took them with
punishment?’ Allah said in another Ayah,
CiUi cf dfezsy}
4And many a township did I give respite while it was given to
wrongdoing. Then (in the end) I seized it (with punishment).
And to Me is the (final) return (ofall).}[ 22:48]
It is recorded in the Two Sahihs that the Prophet sg said,
p lit rJiku ai !>i»
286
Tafsir Ibn Kathir
<* Verily, Allah gives respite to the unjust until when He seizes
him, He never lets go of him j
The Messenger jg next recited this Ayah,
uj & ui j.) sa r H % ja
iSuch is the punishment of your Lord when He seizes the
(population ofi towns while they are doing wrong. Verily, His
punishment is painful, (and) severe. $[ 1 1 :102] m
<yj J^r 1 ' jjj j* Jyi' Si fiZ
u % a si ^
433 . is //ten He (Allah) Who takes charge of every person and
knows all that he has earned (like any other deity who knows
nothing)? Yet, they ascribe partners to Allah. Say: “Name
them! Is it that you will inform Him of something He knows
not in the earth or is it (just) a show of false words." Nay! To
those who disbelieved, their plotting is made fair-seeming, and
they have been hindered from the right path; and whom Allah
sends astray, for him there is no guide. $
There is no Similarity between Allah and False Deities in
any Respect
Allah said,
4/s then He (Allah) Who takes charge of every person and
knows all that he has earned ?$
Allah is the guard and watcher over every living soul and
knows what everyone does, whether good or evil, and nothing
ever escapes His perfect observation. Allah said in other Ay at.
H ,J jt i ^ ' i£ =* m
•,311 s . v:
x l . ' > .1
iNeither you do any deed nor recite any portion of the Qur'an,
111 Fath Al-Bari 8 :205 , Muslim 4 : 1997.
Surah 13. Ar-Ra'd (33) ( Part-13 )
287
nor you do any deed, but we are witness thereof, when you are
doing it.fr [10:61] and Allah said,
fr&dZ* 003 m Cjfr
frNot a leaf falls, but He knows it.fr [6:59]
4 ’Aj Ifiiy ji' j* J°H'\ tj }$■> Oi ^yfr
frAnd no moving creature is. there on earth but its provision is
due from Allah. And He knows its dwelling place and its
deposits. All is in a Clear Boo/c. ^[11:6],
i yj o*3
j lA o* *Ay*fr
frit is the same (to Him) whether any of you conceals his speech
or declares it openly, whether he be hid by night or goes forth
freely by day.fr [13:10]
4<jAj jA
frHe knows the secret and that which is yet more hidden.fr
[20:7] and,
frAnd He is with you wherever you may be. And Allah is the
All-Seer of what you do.fr [57:4]
Is He Who is like this similar to the idols, that the
polytheists worship, which can neither hear nor see nor do
they have a mind nor able to bring good to themselves or to
their worshippers nor prevent harm from themselves or their
worshippers? The answer to the question in the Ayah was
omitted, because it is implied, for Allah said next,
fr^A^fr |
fr Yet, they ascribe partners to Allah.fr
which they worshipped besides Him, such as idols, rivals and
false deities,
frSay : " Name them!"fr
Surah 13. Ar-Ra‘d (34-35) (Part- 13)
289
AAnd We have assigned for them (devils) intimate companions,
who have made fair-seeming to them.}
Allah said next,
if
iand they have been hindered from the right path;}
Some read with Fatha over the Sad (i.e. wa Saddu), which
would mean, ‘and they hindered from the right path, feeling
fond of the misguidance they are in, thinking that it is correct,
they called to it and thus hindered the people from following
the path of the Messengers.’ Others read it with Damma over
the Sad (i.e. wa Suddu), which would mean, ‘and they have
been hindered from the right path,’ explained it this way:
because they thought that their way looked fair or correct,
they were hindered by it from the right path, so Allah said,
if* le % d ii' £>}
iand whom Allah sends astray, for him there is no guide.}
Allah said in similar instances,
iAnd whomsoever Allah wants to suffer a trial, you can do
nothing for him against Allah.} |5:41], and,
iff you covet for their guidance, then verily, Allah guides not
those whom He makes to go astray. And they will have no
helpers. >[16:37]
& 0 Sv'j oj hi p Cj \jffS idjJ td)t j p}
£4\ & 35 M sj l)L if Ji iXit
[p\
134. For them is a torment in the life of this world, and
certainly, harder is the torment of the Hereafter. And they have
no defender (or protector) against Allah.}
135. The description of the Paradise which those who have
Taqwa have been promised: Underneath it rivers flow, its
provision is eternal and so is its shade; this is the end (final
290
Tafslr Ibtt Kathir
destination) of those who have Taqwa, and the end (final
destination) of the disbelievers is Fire
Punishment of the Disbelievers and Reward of the Pious
Believers
Here, Allah mentions the punishment of the disbelievers and
the reward of the righteous believers, after describing the Ku.fr
and Shirk that the disbelievers indulge in,
4 ti" j )' iji 4 v'j*
iFor them is a torment in the life of this world, $
by the hands of the believers, killing and capturing them,
iand certainly, the torment of the Hereafter. $ which will come after
they suffer humiliation in this life,
iis harder } many times harder. The Messenger of Allah said
to those who agreed to Muld'anah} 1 *
OjaI CjJI • — Ass. jU
« Surely , the torment of this life, is easier than the torment of
the Hereafter V 2 '
Indeed, and just as the Messenger of Allah stated, the
torment of this life ends but the torment of the Hereafter is
everlasting in a Fire that is seventy times hot than our fire,
where there are chains whose thickness and hardness are
unimaginable. Allah said in other Ayat,
i : £!□ £% & % & ig -3
iSo on that Day none will punish as He will punish. And none
will bind as He will bind. ^[89:25-26], and,
/ ^ / / ^ ^ / / / / / < / /. V
I 1 * The curse invoked when it is believed that the spouse has
committed adultety and there are no witnesses . See the Tafsir of
Surat An-Nur no 7.
121 Muslim 2:1131.
Surah 13. Ar-Ra'd (34-35) (Part-131
291
1 &S& ££ &ii UlS &Z i£ -0
$ MX ix A % && 3 i 'iM MS &i jS?
itX-MS $X p> 0? k£X M
iAnd for those who deny the Hour, We have prepared a
flaming Fire. When it (Hell) sees them from a far place, they
will hear its raging and its roaring. And when they shall be
thrown into a narrow place thereof, chained together, they will
exclaim therein for destruction. Exclaim not today for one
destruction, but exclaim for many destructions. Say: "Is that
(torment) better, or the Paradise of Eternity promised for those
who have Taqwa?" It will be theirs as a reward and as a final
destination >[25:11-15]
Similarly He said;
iThe description of the Paradise which those who have Taqwa
have been promised ^
meaning its description and qualities;
i J&Vf
^Underneath it rivers flow >
these rivers flow in the various parts and grades of Paradise
and wherever its people wish they flow and gush forth for
them.
Allah also said,
MS /X ’J& £ $ £ ’Jfj M MX fe M $ 0)
4 (MS vlM ¥ otQ, M M ctifh $ fk -f
iThe description of Paradise which those who have Taqwa have
been promised (is that) in it are rivers of water the taste and
smell of which are not changed, rivers of wine delicious to those
who drink, and rivers of clarified honey, therein for them is
every kind of fruit, and forgiveness .> [47:15]
Allah said next,
iits provision is eternal and so is its shade $
Surah 13. Ar-Ra'd (34-35) ( Part-13 )
293
call of nature, but Paradise is pure [from feces and urine]?’
The Prophet sg said,
\ « ,/tA ■ ‘1 * ~ 'I if o Ixij j 1
‘One o/ them (residents of Paradise) relieves the call of nature
through a sweat that emanates from the skin, with the scent of
musk, and the stomach becomes empty again.*
Imam Ahmad and An-Nasal collected this Hadith J l *
Allah said in other Ayat,
4 i&f
iAnd fruit in plenty, whose supply is not cut off nor are they
out of reach. >[56:32-33], and,
iAnd the shade thereof is close upon them, and the bunches of
fruit thereof will hang low urithin their reach. }[ 76:14]
The shade of Paradise is everlasting and never shrinks, just as
Allah said,
Q % Ug- S® y* utffr
swj fee ga v. A
iBut those who believe and do deeds of righteousness, We shall
admit them to Gardens under which rivers flow, abiding therein
forever. Therein they shall have pure mates, and We shall admit
them to shades wide and ever deepening. $[ 4:57]
Allah often mentions the description of Paradise and the
description of the Fire together, to make Paradise appealing
and warn against the Fire. This is why, after Allah mentioned
the description of Paradise here. He next said,
ithis is the end (final destination) of those who have Taqwa,
and the end (final destination) of the disbelievers is Fire.}
Allah said in another Ayah ,
1,1 Ahmad 4 :367 , An-Nasal in Al-Kubrd 1178.
Surah 13. Ar-Ra'd (36-37) ( Part-13 )
295
^ j 1
2_4j
^Say; “Believe in it (the Qur'an) or do not believe."}
[17:107], until,
CJ 2?
iTruly, the promise of our Lord must be fulfilled .} [17:109]
meaning, Allah’s promise to us in our Books to send
Muhammad jg is true. It is certain and will surely come to pass
and be fulfilled, so all praise to our Lord, how truthful is His
promise, all the thanks are due to Him,
i&fr
4 And they fall down on their faces weeping and it increases
their humility .} [17: 109]
Allah said next,
%-A J* 'off}
ibut there are among the Ahzdb (Confederates) those who reject
a part thereof .}
meaning, There are those among the sects who disbelieve in
some of what was revealed to you (O Muhammad).’ Mujahid
said that,
ibut there are among the Ahzdb (Confederates)}, refers to Jews and
Christians,
ithose who reject a part thereof}, meaning, They reject a part of
the truth that came down to you - O Muhammad.’ Similar was
reported from Qatadah and ‘Abdur-Rahman bin Zayd bin
Aslam. 11 ’ Allah said in similar Ay at,
tyiii oJ he
iAnd there are, certainly, among the People of the Scripture,
At-Tabari 16:474. Meaning Allah has not done those things
mentioned in Ayah no 3 1 .
Sarah 13. Ar-Ra'd (38-39) (Part-13)
2 97
tJj e&m xot
,W 6* ^
u!\ Js , ^1,4^ 'i
\3jUu pjfc eiy*>1 ■ -.-'jlgd J liiWij
©jGJi^.^'iSsJW-*"'-" •-•■ *>
4f/ien you will not have
any Wall (protector) or
defender against Allah.}
This part of the Ayah
warns people of know-
ledge against following
the paths of misguid-
ance after they had
gained knowledge in
(and abided by) the
Prophetic Sunnah and
the path of
Muhammad, may
Allah’s best peace and
blessings be on him.
43 « 4Z &$ ^S>
tf lij 2£ £# p £££
4mT 4 ij jl
t£Z $*,<& fi p
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4 >-•'«*-==»)'
438. And indeed
We sent Messengers before you, and made for them wives and
offspring. And it was not for a Messenger to bring a sign
except by Allah's leave. (For) every matter there is a decree
(from Allah).}
439. Altah blots out what He wills and confirms (what He
wills). And with Him is the Mother of the Book.}
All Prophets and Messengers were Humans
Allah says, ‘Just as We have sent you O Muhammad, a
Prophet and a human, We sent the Messengers before you
from among mankind, that eat food, walk in the markets, and
We gave them wives and offspring.’ Allah said to the most
honorable and Final Messenger,
Surah 13. Ar-Ra‘d (38-39) (Part-13)
299
Meaning of Allah blotting out what He wills and
confirming what He wills of the Book
Allah said,
C & i£Z}
iAllah blots out what He wills} of the divinely revealed Books,
iand confirms }, until the Qur’an, revealed from Allah to His
Messenger peace be upon him, abrogated them all.
Mujahid commented;
lit \J^}
iAllah blots out what He wills and confirms (what He wills).}
“Except life and death, misery and happiness [i.e., faith ajnd
disbelief], for they do not change.”’ 1 ’ MansUr said that
asked Mujahid, “Some of us say in their supplication, ‘O Allah!
If my name is with those who are happy (believers), affirm iny
name among them, and if my name is among the miserable
ones (disbelievers), remove it from among them and place it
among the happy ones.” Mujahid said. “This supplication is
good.” I met him a year or more later and repeated the sane
question to him and he recited these Aydt,
a
iWe sent it (this Qur'an) down on a blessed night.}
Mujahid commented next, “During Laylatul-Qadr (Night of he
Decrees), Allah decides what provisions and disasters trill
occur in the next year of. He then brings forward or back (or
blots out) whatever He wills. As for the Book containing he
records of the happy (believers) and the miserable
(disbelievers), it does not change.” 12 ’ Al-A‘mash narrated tiat
Abu Wall, Shaqiq bin Salamah said that he used to recite this
supplication often, “O Allah, if You wrote us among he
wretched ones, remove this status from us and write us
among the blessed ones. If You wrote us among the blesised
ones, please let us stay that way, for surely, You blot out £md
111 At-Tabari 16:479.
121 At-Tabari 16:480.
Surah 13. Ar-Ra'd (40-41) (Part-13
wills. And Allah is able to do all things .> |11 |2:284]
id L T ji^c. Liji jl Juo alley U
v at ^ % ,L£j ^ -5 i I^L- ^Vi $ ci t£
440. Whether We show you part of what We have promised
them or cause you to die, your duty is only to convey (the
Message) and on Us is the reckoning .}
441 . See they not that We gradually reduce the land from its
outlying borders. And Allah judges, there is none to put back
His judgement, and He is swift at reckoning.}
Punishment is by Allah, and the Messenger’s Job is only
to convey the Message
Allah said to His Messenger j£,
4^%/
‘4Whether We show you } O Muhammad, part of the disgrace and
humiliation We have promised your enemies in this life,
4MZ
4or cause you to die} before that,
4ki« <i£ 0 , 6 }
4your duty is only to convey} We have only sent you to convey to
them Allah’s Message, and by doing so, you will have fulfilled
the mission that was ordained on you, '
i&j}
4and on Us is the reckoning}, their reckoning and recompense is
on Us.’ Allah said in similar Ayat,
im* Oj Jr . ^4l v'iJi
4So remind them - you are only one who reminds . You are not
a dictator over than - Save the one who turns away and
Al-Qurtubi 9 :33 1 .
302
Tafsir Ibn Kathir
disbelieves. Then Allah will punish him with the greatest
punishment. Verily, to Us will be their return. Then verily, far
Us will be their reckoning. }[ 88:21-26]
Allah said next.
iSee they not that We gradually reduce the land from its
outlying borders. $
Ibn ‘Abbas commented, “See they not that We are granting land
after land to Muhammad (^J?” 111 Al-Hasan and Ad-Dahhak
commented that this Ayah refers to Muslims gaining the upper
hand over idolaters, 121 just as Allah said in another Ayah,
£ j3> c gffl
iAnd indeed We have destroyed towns round about you.}
[46:27]
■fa. j& 3f fafaj ^ y c iu ifaf. yfai ^ Zj}
442. And verily, those before them did devise plots, but all
planning is Allah's. He knows what every person earns, and
the disbelievers will know who gets the good end (final
destination).}
The Disbelievers plot, but the Believers gain the Good
End
Allah says,
4And verily, those before them did devise plots,}
against their Messengers, they wanted to expel them from
their land, but Allah devised plots against the disbelievers and
gave the good end to those who fear Him. Allah said in other
Ayat,
■) && \& 'S 4 HJ}
111 At-Tabari 16:493.
(2) Al-Tabari 16:494.
Surah 13. Ar-Ra'd (42-43) (Part-13)
303
4And (remember) when the disbelievers plotted against you tc
imprison you, or to kill you, or to get you out; they wen
plotting and Allah too was plotting; and Allah is the Best of
those who plot.} [8:30], and,
ilil* ==> V ffi l4=**
4So they plotted a plot, and We planned a plan, while they
perceived not. Then see how was the end of their plot! Verily,
We destroyed them and their nation, all together. ^[27:50,51]
Allah said next,
4He knows what every person earns,}
meaning, He alone knows all secrets and concealed thoughts
and will reckon each person according to his work,
OP fe')
and the Kafir (disbeliever) will know
ijP}
or the Kuffar (disbelievers) according to another way]
reciting,
<j& & &¥
of
iwho gets the good end.} who will earn the ultimate and final
victory, they or the followers of the Messengers. Indeed, the
followers of the Messengers will earn the good end in this life
and the Hereafter, all thanks and praise is due to Allah.
•Xfr Cr“J cjri 0 P=> J* 'K-~Vr‘ '-—*- 1 \iP 1'
a
443. And those who disbelieved, say: "You are not a
Messenger." Say: "Sufficient as a witness between me and you
is Allah and those too who have knowledge of the Scripture.”}
Siirah 13. Ar-Ra'd (42-43) ( Part-13 )
305
X ,
4 And My mercy embraces all things. That (mercy) I shall
ordain for those ivho have Taqwd, and give Zakah; and those
who believe in Our Ayat; Those who follow the Messenger, the
Prophet who can neither read nor write whom they find written
with thetn in the Tawrdh and the Injil [7:156-157] and,
* ip j * $ & m
ilt is not a sign to them that the learned scholars of the
Children of Israel knew it (as true)?$[26:\97)
There are similar Ayat that affirm that the scholars of the
Children of Israel know this fact from their divinely reveal id
Books.
This is the end of Surat Ar-Ra‘d, and all praise is due to
Allah and all favors are from Him.
306
Tafslr Ibn Kathlr
The Tafslr of Surah Ibrahim
(Chapter -14)
Which was revealed in Makkah
P * — 3
In the Name of Allah,
the Most Gracious, the
Most Merciful.
Jl « JM
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(This is) a Book
which We have
revealed unto you
in order that you
might lead mankind out of darkness into light by their Lord's
leave to the path of the Almighty, the Praised.}
42. Allah to Whom belongs all that is in the heavens and all
that is in the earth! And woe unto the disbelievers from a severe
torment .}
ijAj ^
Yj
Surah 14. Ibrahim (1-3) ( Part-13 )
307
43. Those who prefer the life of this world to the Hereafter, and
hinder (men) from the path of Allah and seek crookedness
therein - they are far astray.}
Describing the Qur’an and warning Those Who defy it
Previously we discussed the meaning of the separate letters
that appear in the beginnings of some Surahs.
4(This is) a Book which We have revealed unto you. .
Allah says, This is a Book that We have revealed to you,
Muhammad. This ‘Book’, is the Glorious Qur’an, the most
honored Book, that Allah sent down from heaven to the most
honored Messenger of Allah sent to all the people of the eart^i,
Arabs and non-Arabs alike,
iin order that you might lead mankind out of darkness into
light}
We sent you, O Muhammad, with this Book in order that you
might lead mankind away from misguidance and crookedness
to guidance and the right way,’
Jit S{ \$x 4$ tij
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4 Allah is the Wall (Protector or Guardian) of those who believe.
He brings them out from darkness into light. But as for those
who disbelieve, their Awliya (supporters and helpers) are
Taghut (false deities), they bring them out from light into
darkness.} [2:257], and,
4-S^' St tfj' f*}
ilt is He Who sends down manifest Ayat to His servant that
He may bring you out from darkness into light.} [57:9]
Allah said next,
iby their Lord's leave}. He guides those whom He destined
to be guided by the hand of His Messenger jg, whom He
Surah 14. Ibrahim (4) ( Part-13 )
309
on account of those who defy or betray it. When the disbelievers
do this, they become engulfed in ignorance and misguidance far
away from truth, and therefore, there is no hope that they will
gain guidance and correctness while on this state.
jij
i4. And We sent not a Messenger except with the language of j
his people, in order that he might make (the Message) clear for
them. Then Allah misleads whom He wills and guides whom
He wills. And He is the All-Mighty, the All-Wise
Every Prophet was sent with the Language of His People;
Guidance or Misguidance follows the Explanation
Allah is Kind and Compassionate with His creation, sendir g
Messengers to them from among them and speaking then-
language, so that they are able to understand the Message
that the Messengers were sent with. Allah said next,
4*^4 i y *tlj j* <i'
iThen Allah misleads whom He wills and guides whom He
wills. }
after the proof and evidence have been established for the
people, Allah misguides whom He wills from the path of
guidance and guides whom He wills to the truth,
4 And He is the All-Mighty,} whatever He wills occurs anld
whatever He does not will never occurs,
4 the All-Wise. £ in His decisions, misleading those who deserve
to be misled and guiding those who deserve guidance. This is
from Allah’s wisdom with His creation, every Prophet He sent to
a people spoke their language and everyone of these Prophets
were only sent to their people. Muhammad bin ‘Abdullah,
Allah’s Messenger, peace and blessings be upon him, was sent
to all people. It is recorded in the Two SahOis that Jabir said
that the Messenger of Allah said,
Surah 14. Ibrahim (5) (Part-13)
ML
ij . bt ji ^
iBring out your people from darkness into light,}
call them to all that is good and righteous, in order that they
might turn away from the darkness of ignorance and
misguidance they indulged in, to the light of guidance and the
enlightenment of faith,
iand remind them of the annals (or days) of Allah}
remind them (O MQsa) of Allah's days, meaning, favors an
bounties which He bestowed on them when He delivered them
from the grip of Fir'awn and his injustice, tyranny an
brutality. This is when Allah delivered them from their enemy,
made a passage for them through the sea, shaded them with
clouds, sent down manna and quails for them, and other favors
and bounties. Mujahid, Qatadah and several others said thisJ V
Allah said next,
iTruly, therein are Ayat for every patient , thankful (person).}
Allah says, ‘Our delivering of Our loyal supporters among thie
Children of Israel from the grasp of Fir'awn and saving therh
from the disgraceful torment, provides a lesson to draw from
for those who are patient in the face of affliction, and thankful
in times of prosperity. Qatadah said, “Excellent is the servant
who if he is tested, he observes patience, and if he is granted
prosperity, he is thankful for it.”* 21 It is recorded in the Sahih
that the Messenger of Allah jg said, |
out 4 3 b\s V s } ii <i>t 'j \ ->i»
t\‘j^ out Iv,
"Verily, all of the matter of the believer is amazing, for
every decision that Allah decrees for him is good for him. If
an affliction strikes him, he is patient and this is good for
him; if a bounty is give to him, he is thankfid and this is
111 At-Tabari 16:521.
121 AMabari 16:523.
312
Tafsir Ibti Kathir
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46. And (remember)
when Musa said to his
people: " Call to mind
Allah's favor to you,
when He delivered you
\from Fir' awn's people
who were afflicting you
with horrible torment,
and were slaughtering your sons and letting your women live; and in
it was a tremendous trial from your Lord."}
47. And (remember) when your Lord proclaimed: "If you give
tlwnks, I will give you more; but if you are thankless, verily.
My punishment is indeed severe."}
48. And Musa said: "If you disbelieve, you and all on earth
togetlw, then verily, Allah is Rich (free of all needs), Worthy
of all praise."}
Allah states that Musa reminded his people about Allah’s
annals and days and of Allah’s favors and bounties that He
bestowed on them, when He saved them from Fir ‘awn and his
111 MusUm 4:2295.
Surah 14. Ibrahim (6-8) (Part-13)
323
people and the torment and disgrace they used to exert on
them. They used to slaughter whomever they could find among
their sons and let their females live. Allah delivered them from
all this torment, and this is a great bounty, indeed. This is
why Allah described this affliction,
Jt
iatid in it was a tremendous trial from your Lord.)
Tor He granted you (O Children of Israel) a great favor Ifor
which you are unable to perfectly thank Him.’ Some scholars
said that this part of the Ayah means, “what Fir ‘awn used to
do to you was a tremendous I
I
4 trial.)’ Both meanings might be considered here and Allah
knows best. Allah said in another Ayah ,
iAnd We tried them with good and evil in order that they
might him (to Allah).) (7:168) Allah’s statement next,
|
4 And (remember) when your Lord proclaimed)
means, proclaimed and made known His promise to you. It is
possible that this Ayah means, your Lord has vowed and
sworn by His might, grace and exaltness. Allah said in a
similar Ayah,
4i^ij )' | OwJ illy
iAnd (remember) when your Lord declared that He would
certainly keep on sending against them (i.e. the Jews), till the ■
Day of Resurrection .) (7:1 67)
Allah said,
)lf you give tlmnks, I will give you more;)
meaning, ‘if you appreciate My favor on you, I will give >fou
more of it,
vAj)
Surah 14. Ibrahim (9) ( Part-13 )
315
«0 My servants. If the first and the last among you, mankind
and Jinns among you, had the heart of the most pious and
righteous man among you, that will not increase my kingdom
in the least. O My servants! If the first and the last among
you, mankind and the Jinns among you, had the heart of the
most wicked man among you, that will not decrease My
kingdom in the least. O My servants! If the first and the last
among you, the mankind and Jinns among you, stood in one
fiat area and each asked me (what they wish), and I gave each
one of them what they asked, that will not decrease My
kingdom except by that which the needle carries (of water) when
inserted in the ocean ."> 111
Verily, all praise and gloiy are due to Allah, the Rich [free of
need], the Worthy of all praise.
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49. Has not the news reached you, of those before you, the
people of NQh, "Ad, and Thamud? And those after them? None
knows them but Allah. To them came their Messengers with
clear proofs, but they put their hands in their mouths and said:
"Verily, we disbelieve in that with which you have been sent,
and we are really in grave doubt as to that to which you invite
us. "4
Earlier Nations disbelieved in Their Prophets
Allah narrated to this Ummah (followers of Muhammad
the stories of the people of Prophet Nuh, ‘Ad and ThamQd, and
other ancient nations that belied their Messengers. Only Allah
knows the count of these nations,
4To them came their Messengers with clear proofs, $
they brought them evidences and plain, tremendous proofs
and signs. Ibn Ishaq reported that ‘Amr bin Maymun said that
111 Muslim 4:1994.
316
Tafsir Ibn Kathlr
'Abdullah said about Allah’s statement,
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iNone knows them but Allah.)
“The genealogists utter lies.”* 1 * This is why Urwah bin A z-
Zubayr said, “We did not find anyone who knows the
forefathers of Ma'dd bin ‘Adman.” 12 *
Meaning of, ** They put Their Hands in Their Mouths?’
Allah said next,
tj
ibut they put their hands in their mouths)
It is said that they pointed to the Messengers’ mouths asking
them to stop calling them to Allah, the Exalted and Most
Honored. It is also said that it means, they placed their hands
on their mouths in denial of the Messengers. It was also said
that it means that they did not answer the call of. the
Messengers, or they were biting their hands in rage. Mujahid,
Muhammad bin Ka*b and Qatadah said that they belied the
Messengers and refuted their call with their mouths. 13 * I (Ibn
Kathlr) say that Mujahid’s Tafsir is supported by the
completion of the narrative.
4 tr# \ go
iand said: " Verily , we disbelieve in that with which you have
been sent, and we are really in grave doubt as to that to which
you invite us.")
Al-‘Awfi reported that Ibn ‘Abbas said, “When they heard
Allah’s Word, they were amazed and placed their hands on
their mouths, ” 14 ’
u jl,} % & ti
iand said: "Verily, we disbelieve in that with which you have
been sent.")
111 At-Tabari 16:528.
* 2 * Tafsir Al-Qurtubi 9 :344 .
131 AMabari 16:534.
|4 * At-Tabari 16:533.
Surah 14. Ibrahim (10-12) (Part-13)
317
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believe what you
brought us, and have
strong doubt in i}ts
authenticity.’
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410. TTieir Messengers said: "(What!) Can there be a doubt
about Allah, the Creator of the heavens and the earth? He calls
you that He may forgive you of your sins and give you respite
far a term appointed." They said: "You are no more than
human beings like us! You wish to turn us away from what our
fathers used to worship. Then bring us a clear authority ."}
411. Their Messengers said to them: "We are no more than
human beings like you, but Allah bestows His grace to whom
He wills of His servants. It is not ours to bring you an
authority (proof) except by the permission of Allah. And in
AllSh (alone) let the believers put their trust."}
422. "And why should we not put our trust in Allah while He
319
Surah 14. Ibrahim (10-12) ( Part-13 )
Disbelievers reject Prophethood because the
Messengers were Humans!
Their nations said,
4 &%%z |
4 You are no more than human beings like us!}
so why should we follow you just because you say so, even!
though we did not witness a miracle by your hands, j
&JL} |
4Then brittg us a clear authority . 4 , a miracle of our choice.
4 'tl oj
iTheir Messengers said to than : "We are no more than human j
beings like you ... "4 '
affirming that truly, they were only human being like their
nations,
4but Allah bestows His grace to whom He wills of His servants. 4,
with prophethood and messengership which is His choice,
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41 1 is not ours to bring you an authority} according to your choice,
^
4except by the permission of Allah.}, after we beg Him and He j
provides us with a miracle,
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4And in Allah (alone) let the believers put their trust.} in all their
affairs. Their Messengers said to them next,
43S S U V,}
4And why should we not put our trust in Allah}, after He had
guided us to the best, most clear and plain way,
Xi ii/yUlj}
4And we shall certainly bear with patience all the hurt you may cause
321
Surah 14. Ibrahim (13-17) (Part-13)
The people of Prophet Lut, peace be upon him, said,
4 02 J'* |
iDrive out the family of Lut from your city .} [27:56] I
Allah said about the idolators of Quraysh, i
"^1 'Ail- -CjSjr-k y bjy {jL JjJrfij Jfjii Lrt IAk==* j!_j^ |
iAnd verily, they were about to frighten you so much as to I
drive you out from the land. But in that case they would not
have stayed after you, except for a little while. }[ 17:76] and, J
-4*- <5>b <*' ’fiiJ OjJSwj A $ A^ju jl JjLjj i^iST crA\ A, 'fAA Aff} j
i !$. I
iAnd when the disbelievers plotted against you to imprison '
you, or to kill you, or to expel you out; they were plotting and I
Allah too was plotting; and Allah is the Best of those who j
plot.} [8:30]
Allah gave victory and aid to His Messenger jg after he
emigrated from Makkah and gathered followers, supporters,
and soldiers around him, who fought in the cause of Allah, the
Exalted. Allah kept granting His Messenger jg more dominance
until He opened for him Makkah, which sought to expel him.
Allah gave him dominance over it, even when his enemies from
Makkah and the rest of the people of the earth disliked it. Soon
after, people began embracing the religion of Allah in large
crowds and in a very short time Allah’s Word and religion
became high over all other religions, from the eastern and!
western parts of the world. Hence Allah’s statement, *1
iSo their Lord revealed to them : "Truly, We shall destroy the
wrongdoers. And indeed. We shall make you dwell in the land I
after them."} [14:13,14]
Allah said in other Aydt, \
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iAnd, verily. Our Word has gone forth of old for Our
Surah 14. Ibrahim (13-17) ( Part-13 )
323
WgJ fli* Oli. C/ 4 I
iThen for him who transgressed all bounds, and preferred the
life of this world, verily, his abode will be Hellfire. But as for
him who feared standing before his Lord, and restrained himself
from impure evil desires and lusts. Verily, Paradise will be his
abode. }]79:37 -41] and,
SC
iBut for him who fears the standing before his Lord, there will
be two Gardens. ^[55:46]
Allah said next,
iAnd they sought victory and help} refers to the Messengers who
sought the help and victory of their Lord over their nations,
according to ‘Abdullah bin ‘Abbas, Mujahid and Qatadah. m
‘Abdur-Rahman bin Zayd bin Aslam said that this Ayah refers
to the nations, invoking Allah’s victory against themselves!* 2 }
Some idolaters said,
Allah ! If this (Qur'an) is indeed the truth (revealed) from
You, then rain down stones on us from the sky or bring on us
a painful torment .} [8:32)
It is possible that both meanings are desired here, for the
idolaters (of Quraysh) invoked Allah against themselves on the
day of Badr, and the Messenger of Allah invoked Him foj-
victory and support Allah said to the idolaters then, '
4(0 disbelievers) if you ask for a judgment, now has the
judgment come unto you; and if you cease (to do wrong), it
111 At-Tabari 16:544-545.
121 At-Tabari 16:545.
111 At-Tirmidhi nos. 2573,2574.
Surah 14. Ibrahim (13-17) ( Part-13 )
325
O* J-f
^77iis is so/ Then let than taste it - Hamim and Ghassaq. And \
other (torments) of similar kind all together!}{38:57-58\
Mujahid and Ikrimah said that this festering water is marie
of puss and blood. 11 ’ '
Allah said in other Ayat,
4 And be given to drink boiling water so that it cuts up their j
bowels.} (47:15) and, j
& ]y& IAsSM
iAnd if they ask for help, they will be granted water like
boiling oil, that will scald their faces.} [18:29]
Allah's statement,
iHe will sip it unwillingly}, indicates that he will hate to drink
this water, but he will be forced to sip it; he will refuse until the
angel strikes him with an iron bar, I
idw « fob
iAnd for them are hooked rods of iron. }[ 22:21]
Allah said next,
Ms-i %b
iand he will find great difficulty in swallowing it down his
throat,}
meaning, he will hate to swallow it because of its awful taste,
color and unbearable heat or coldness,
i^S oj £J2( JCj} |
iand death will come to him from every side,} '
his organs, limbs and entire body will suffer pain because of
this drink. ‘Amr bin Maymun bin Mahran commented, “Every
111 Al-Tabari 16:548.
326
Tafstr Ibn Kathlr
bone, nerve and blood vessel.” 1 11
Ad-Dahhak reported that Ibn ‘Abbas commented on Allah’s
statement,
Jt
iand death will come to him from every side,}
“All types of torment that Allah will punish him with on the
Day of Resurrection in the fire of Jahannam will come to him
carrying death, if he were to die. However, he will not die
because Allah the Exalted said,
JU* Vj ifiOj y}
i Neither will it affect them that they die nor shall its torment
be lightened for fhem^lSSiSe].” 121
Therefore, according to Ibn ‘Abbas, may Allah be pleased
with him and his father, every type of punishment will come to
him (the obstinate, rebellious tyrant) carrying death with it, if
he will ever die there. Yet, he will not die, he will instead
receive eternal punishment and torment. Hence Allah’s
statement here,
iand death will come to him from every side, yet he will not
die,}
Allah said,
iand in front of him, will be a great torment.}
even in this condition, he will still suffer another severe type of
torment, more severe and painful from the one before it,
harsher more bitter. Allah described the tree of Zaqqum,
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We#
Ad-Durr Al-Manthur 5:16.
* 2 ' Ad-Durr Al-Manthur 5 :16 .
327
Surah 14. Ibrahim (13-17) ( Part-13 )
iVerily, it is a tree that springs out of the bottom of Hellfire,
the shoots of its fruits stalks are like the heads of Shayatin;
Truly, they will eat thereof and fill their bellies therewith. Then
on top of that they will be given boiling water to drink so that
it becomes a mixture. Then thereafter, verily, their return is to
the flaming fire of Hell. }[ 37:64-68]
Allah states that they will either be eating from the Zaqquxn,
drinking the Hamim, or being tormented in the Fire, again and
again; we seek refuge with Allah from all of this. Allah also
said,
iThis is the Hell which the criminals denied. They will go \
between it (Hell) and the fierce boiling wafer/^(55:43-44], j
iVerily, the tree of Zaqqum will be the food of the sinners. Like
boiling oil, it will boil in the bellies, like the boiling of scalding
water. (It will be said) “Seize him and drag him into the midst
of blazing Fire, then pour over his head the torment of boiling
water. Taste you (this)! Verily, you were the mighty, the
generous! Verily, this is that whereof you used to
do»f>f/’>[44:43-50].
4 And those on the Left Hand - how (unfortunate) will be those
on the Left Hand? In fierce hot wind and boiling water, and
shadow of black smoke, neither cool nor pleasant. ^[56:41-44],
and.
<*ii“ *jO-*3* jLfii jSj £jl!» ^
iThis is so! And for the Taghiin will be an evil final return.
Hell! Where they will bum, and worst is that place to rest!
328
Tafsir Ibn Kathir
This is so! Then let them taste it Hamim and Ghassaq. And
other (torments) of similar kind all fogef/ier/^[38:55-58]
There are many other similar Ayat that indicate that the
punishment they will receive is of different kinds, and that it
is repeated in various types and forms that only Allah the
Exalted knows, as just recompense,
iAnd your Lord is not at all unjust to (His) slaves. $ [41:46]
Sdjaj V fy. 4 ii •' 1 £■£ ^}
438. 77ie parable of those who disbelieved in their Lord is that
their works are as ashes, on which the wind blows furiously on
a stormy day; they shall not be able to get aught of what they
have earned. That is the straying, far away (from the right
path).}
A Parable for the Deeds of the Disbelievers
This is a parable that Allah has given for the deeds and
actions of the disbelievers who worshipped others besides Him
and rejected His Messengers, thus building their acts on
groundless basis. Their actions vanished from them when they
were most in need of their rewards. Allah said,
^ &
iThe parable of those who disbelieved in their Lord is that their
works}
on the Day of Judgment, when they will seek their rewards
from Allah the Exalted. They used to think that they had
something, but they will find nothing, except what remains of
ashes when a strong wind blows on it,
fy ^}
ion a stormy day;} They will not earn rewards for any of the
good works they performed during this life, except what they
can preserve of ashes during a day of strong wind. Allah said in
other Ayat,
Surah 14. Ibrahim (19-20) (Part-13)
329
^ ' 'T • irt ^ dll
4 And We shall him to whatever deeds they did, and We shall
make such deeds as scattered floating particles of dust .$[25:23],
e/j- cjd\ y* l^i gy jil£=* liJ!? ^ o>Uj C
® && $ 'tub
111
iThe parable of what they spend in this world is that of a wind
which is extremely cold; it struck the harvest of a people who
did wrong against themselves and destroyed it. Allah wronged
them not, but they wronged themselves .$[ 3:1 17], and,
% h % &4 <sM tfiVb &Z, * !£fc UM Ck¥
3t'j tS gz h -j*.
V % \££=> lii fr 6*4
40 you who believe! Do not render in vain your Sadaqah I
(charity) by reminders of your generosity or by injury, like him ■
who spends his wealth to be seen of men, and he does not
believe in Allah, nor in the Last Day. His parable is tluit of a
'N smooth rock on which is a little dust; on it falls heavy rain
which leaves it bare. They are not able to do anything with
what they have earned. And Allah does not guide the j
disbelieving people. $[ 2:264] I
Allah said in this Ayah, j
iLS && > djy>$
iThat is the straying, far away from tlte right path$
meaning, their work and deeds were not based on firm, correct
grounds, and thus, they lost their rewards when they needed
them the most,
4L$ jiilt £
iThat is the straying, far away from the right path.$
^ «&• vIj j&iA & oi 4-S^ 11 & dJ j
419. Do you not see that Allah has created the heavens and the
330
Tafsir Ibn Kathir
earth with truth? If He wills, He can remove you and bring (in
your place) a new creation !}
i20. And for Allah that is not hard or difficult. }
Proof that Resurrection occurs after Death
Allah affirms His ability to resurrect the bodies on the Day of
Resurrection, stating that He has created the heavens and
earth which are stronger than the creation of man. Is not He
Who is able to create the heavens, high, wide and strongly
built, which include in them the planets and stars and the
various heavenly objects and clear signs. Is not He Who
created this earth with all what it contains of land, valleys,
mountains, deserts, green fields, barren lands, seas and
various shapes, benefits, species and colors of trees, plants
and animals?
Sf-- & if- of* 3*^ dk pj cfjjt «a 1 ii fijty
4Do they not see that Allah, Who created the heavens and the
earth, and was not wearied by their creation, is able to give life
to the dead? Yes, He surely, is able to do all things. 46:33],
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4 Does not man see that We have created him from Nutfah (drop
of sperm). Yet behold he (stands forth) as an open opponent.
And he puts forth for Us a parable, and forgets his own
creation He says: "Who will give life to these bones after they
are rotten and have become dust?” Say: "He will give life to
them Who created them for the first time! And He is the All-
Knower of every creation!" He Who produces for you fire out of
the green tree, when behold you kindle therewith. Is not He
331
Surah 14. Ibrahim (19-20) ( Part-13 )
Who created the heavens and the earth, able to create the like of
them? Yes, indeed! He is the All-Knowing Supreme Creator.
Verily, His command, when He intends a thing, is only that
He says to it, “Be!" - and it is! So glorified is He and exalted
above all that they associate with Him, and in Whose Hands is
the dominion of all things: and to Him you shall be
returned. }[36:77-83]
Allah’s statement.
^
ilf He wills, He can remove you and bring (in your place) a
new creation! And for Allah that is not hard or difficult.}
means, it is not hard or impossible for Allah to do that.
Rather, it is easy for Him, that if you defy His order, He takes
you away and brings in your place another creation who is
unlike you. Allah said in other Ayat,
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40 mankind! It is you who stand in need of Allah. But Allah
is Rich, Worthy of all praise. If He willed, He could destroy
you and bring about a new creation. And that is not hard for
Allah.}[ 35:15-17),
« J3£l -3 2 ^0
4And if you turn away, He will exchange you for some other
people and they will not be your likes.} [47:38]
rr£ 4j-* -Oti 0* &J. if [A* 1 * $£}
40 you who believe! Whoever from among you turns back from
his religion, Allah will bring a people whom He will love and
they will love Him. ^[5:54] and,
iff He wills, He can take you away, O people, and bring
others. And Allah is Ever All-Potent over that.}[4: 133]
332
Tafsir Ibn Kathtr
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422. And f/iey all shall
appear before Allah; then
the weak will say to
those who were arro-
gant: "Verily, we were
following you; can you
avail us anything
against Allah's tor-
ment?" They will say:
"Had Allah guided us,
we would have guided
you. It makes no differ-
ence to us (tiow) whether
we rage, or bear (these
o '
torments) with patience; there is no place of refuge for us."}
Disbelieving Chiefs and Their Followers will dispute in
the Fire
Allah said,
iAnd they sluill appear} meaning, all the creatures, the wicked
and the righteous among them, will appear before Allah the
One, the Irresistible. They will be gathered on a flat plain that
does not have anything those present could use for cover,
ithen the weak will say} the followers who used to obey their
chiefs, leaders and notables will say,
Surah 14. Ibrahim (21) ( Part-13 )
333
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4 to those who were arrogant ^ who rebelled against worshipping
Allah alone without partners and obeying the Messengers,
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4 Verily, we were following you,}, we obeyed your orders and
implemented them,
/ t X J* / / * 'x X* > > { •x'^ \
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you avail us anything against Allah's torment ?} \
They will ask, ‘can you prevent any of Allah’s torment from
striking us as you used to promise and vow to us?’ The
leaders will say in response,
4p=£j& $}
‘4Had Allah guided us, we would have guided you.} \
but the statement of our Lord shall come to pass concerning
us, and the destiny that He has appointed for us and you
shall come true; the word of punishment shall befall thje
disbelievers, j
U lx ^ j
41 t makes no difference to us (now) whether we rage, or bear |
(these torments) with patience; there is no place of refiige for I
us.} I
we have no means of escape from what we are in, whether we
face it with patience or grief.’
I (Ibn Kathir) say that it appears that this conversation will
occur in the Fire after they enter it, just as Allah said in otheij
Ayat, |
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4And, when they will dispute in the Fire, the weak will say to |
those who were arrogant: "Verily, we fallowed you, can you \
then take from us some portion of the Fire?" Those who were
arrogant will say: "We are all (together) in this (Fire)! Verily,
335
Surah 14. Ibrahim (2 2-23) ( Part-13 )
/wue been believers!” And those who were arrogant will say to
those who were deemed weak: " Did we keep you back from
guidance after it had come to you? Nay, but you were 1
wrongdoers Those who were deemed weak will say to those
who were arrogant: "Nay, but it was your plotting by night
and day : when you ordered us to disbelieve in Allah and set up
rivals to Him!” And We shall put iron collars round the necks
of those who disbelieved. Are they requited aught except what
they used to do?^[34:31-33]
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422 . And Shay tan will say when the matter has been decided :
"Verily, Allah promised you a promise of truth. And I too \
promised you, but I betrayed you. I had no authority over you j
except that I called you, and you responded to me. So blame me i
not, but blame yourselves. I cannot help you, nor can you help \
me. I deny your former act in associating me (Shay tan) as a J
partner with Allah (by obeying me in the life of the world). \
Verily, there is a painful torment for the wrongdoers I
423. And those who believed and did righteous deeds, will be \
made to enter Cardens under which rivers flow, - to dwell j
therein for ever (i.e. in Paradise), with the permission of their \
Lord. Their greeting therein will be: "Salam (peace!). \
Shay tan disowns His Followers on the Day of)
Resurrection I
Allah narrates to us what Iblis will say to his followers after i
Allah finishes with the judgement between His servants, 1
sending the believers to the gardens of Paradise and the j
disbelievers to the lows (of the Fire). Iblis, may Allah curse |
him, will stand and address the latter, in order to add
depression to their depression, sorrow to their sorrow and grief
to their grief. He will declare, l
336
Tafsir Ibn Kathir
4 jfLl jij iul ^jf}
“iVerily, Allah promised you a promise of truth.}
by the words of His Messengers that if you follow them, you
will gain safety and deliverance. Truly, Allah’s promise was
true and correct news, while I promised you then betrayed
you.' Allah said in another Ayah,
iHe (Shay tan) makes promises to than, and arouses in them
false desires; and Shaytan's promises are nothing but
deceptions .} (4:120)
£ Jt 3 of C,}
41 had no authority over you}
Shaytan will say, T had no proof for what I called you to, nor
evidence for what I promised you,
iexcept that I called you, and you responded to me.}
even though the Messengers establish the proof and
unequivocal evidences against you and affirmed the truth of
what they were sent to you with. But you disobeyed the
Messengers and ended up earning this fate,
iSo blame me not,} today,
ibut blame yourselves.}, because it is your fault for defying the
proofs and following me in the falsehood that I called you to.’
Shaytan will say next,
cannot help you}, I cannot benefit, save, or deliver you from
what you are suffering,
%}
4nor can you help me.}, nor can you save me and deliver me
Surah 14. Ibrahim (22-23) (Part-13)
337
from the torment and punishment I am suffering,
41 deny your former act of associating me ( Shaytan ) as a partner with
Allah. 4
or because you associated me with Allah before,’ according to
Qatadah.* 1 * Ibn Jarir commented; “I deny being a partner with
Allah, the Exalted and Most Honored.”* 21 This opinion is the
most plausible, for Allah said in other Ayat, I
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4And who is more astray than one who calls on others besides |
Allah, such as will not answer him till the Day of Resurrection, l
and who are (even) unaware of their calls to them? And when j
mankind are gathered, they will become their enemies and will 1
deny their worshipping. ^[46:5-6] and,
4Nay, but they (the so-called gods) will deny their worship of
them, and become opponents to them.}[ 19:82]
Allah said next,
* ol>
4 Verily, the wrongdoers who deviate from truth and follow
falsehood, will earn a painful torment. It appears that this part
of the Ayah narrates the speech that Shaytan will deliver to the
people of the Fire after they enter it, as we stated. ‘Amir Ash-
Sha*bi said, “On the Day of Resurrection, two speakers will
address the people. Allah the Exalted will say to ‘Isa, son of
Maryam,
4 ^* 0_)-3 jjGJJ tS.it
4Did you say unto men : "Worship me and my mother as two
gods besides Allah?”} [5:116] until,
111 At-Tabari 16:564.
121 At-Tabari 16:561.
338
Tafsir Ibn Kathir
g £ & 'if ti}
4Allah will say: "This is a Day on which the truthful will
profit from their truth. "}[5:1 19]
Shaytan, may Allah curse him, will stand and address the
people,
41 had no authority over you except that I called you, and you
responded to me. } ll]
Allah next mentioned the final destination of the miserable
ones, who earned the disgrace and torment and having to
listen to Shaytdn address them, then He mentioned the final
destination of the happy ones,
iZfr f & * ^ tjUj \p: pfo
4And those who believed and did righteous deeds, will be made
to enter Gardens under which rivers flow,}
wherever they wish them to flow and wherever they may be,
4^
4 to dwell therein for ever,} and will never transfer or be
transferred from it,
4with the permission of their Lord. Their greeting therein will
be: “Salam (peace!)."} AMh said in other Aydt,
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4Till, when they reach it, and its gates will be opened and its
keepers will say: "Salamun ‘Alaykum (peace be upon you!)"}
(39:73]
4 & p y C f j: £ Sjil '&$$,}
4And angels shall enter unto them from every gate (saying):
"Salamun 'Alaykum (peace be upon you!)."} [13:23-24]
At-Tabari 16:562,
Surah 14. Ibrahim (24-26) ( Part-13 )
339
{Therein they shall be met with greetings and the word of peace
and respect.} [25:75]
k ^ 4 pL ^ pg; jtff
{Their way of request therein will be Subhanaka Allahumma
(glory to you, O Allah) and Salam (peace!) will be their
greetings therein (Paradise)! And the close of their request will
be: Al-Hamdu Lilldhi Rabbil-'Alamin [all praise to Allah the
Lord of that ejrisfsJ.>[10:10],
ujLUJ JlMfi ii' uiL JT 1 1 1 ^ -i1 ay
. \"\ . »lh -*? / f
{24. See you not how Allah sets forth a parable? A goodly
word as a goodly tree, whose root is firmly fixed, and its
branches (reach) to the sky.}
{25. Giving its fruit at all times, by the leave of its Lord, and
Allah sets forth parables for mankind in order that they may
remember.}
{26. And the parable of an evil word is that of an evil tree
uprooted from the surface of earth, having no stability.}
The Parable of the Word of Islam and the Word of Kufr
‘Ali bin Abi Talhah reported that ‘Abdullah bin ‘Abbas
commented that Allah’s statement,
{tA'i^te}
{a parable: a goodly word}, refers to testifying to La ildha illaUah,
(none has the right to be worshipped but Allah) while,
{i4>ZZ&}
{as a goodly tree}, refers to the believer, and that,
340
Tafsir Ibn Kathir
iwhose root is firmly fixed >, indicates that La ilaha illalldh,
(none has the right to be worshipped but Allah) is firm in the
believers’ heart,
i&z it 4
iand its branches (reach) to the sky.$
with which the believer’s works are ascended to heaven. 1 * 1
Similar is said by Ad-Dahhak, Said bin Jubayr, ‘Ikrimah,
Mujahid and several others. 121 They stated that this parable
describes the believer’s deeds, good statements and good
actions. The believer is just like the beneficial date tree, always
having good actions ascending at all times, by day and by
night.
Al-Bukhari recorded that ‘Abdullah bin ‘Umar said, “We were
with the Messenger of Allah when he asked,
^ J Qjj ^ - ji - Li; jp Jy’jf- i*
u~r J* 4^ J&s
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8 Tell me about a tree that resembles the Muslim, the leaves of
which do not fall in summer or winter and gives its fruit at all
times by the leave of its Lordj”
Ibn Umar said, “I thought of the date palm tree, but felt shy
to answer when I saw that Abu Bakr and Umar did not talk.
When they did not give an answer, the Messenger of Allah jg
said,
“It is the date palm tree . » When we departed, I said to Umar,
*My father, by Allah! I thought that it was the date tree.’ He
said, “Why did you not speak then?’ I said, 1 saw you were
silent and I felt shy to say anything.’ Umar said, ‘Had you
said it, it would have been more precious to me than such
things (i.e., would have been very precious to me).’” 13 *
111 At-Tabari 16:567.
121 At-Tabari 16:572-573.
131 FathAl-Bari 8:228.
341
Surah 14. Ibrahim (24-26) ( Part-13 )
‘Abdullah bin ‘Abbas said that,
4«s a goodly tree}, is a tree in Paradise.* 1 * Allah said next,
0 }
4 Giving its fruit at all times, ^ It is said that it means by day and
by night. And they say that describes the believer as a tree that
always has fruits during summer and winter, by night and by
day. This is the parable of the believer whose good works
ascend to heaven by day and by night and at all times,
iby the leave of its Lord,} thus earning perfection and becoming
beneficial, plentiful, pure and blessed,
u-L-U. & J^j}
iand Allah sets forth parables for mankind in order that they
may remember .}
Allah said next.
a &&
4 And the parable of an evil word is that of an evil tree}
describing the disbelief of the disbeliever, for it has no basis or
stability. It is similar to the colocynth tree (a very bitter,
unscented plant) which is also called, ‘ Ash-Shiryan '. Shu*bah
narrated that Mu'awiyah bin Abi Qurrah narrated that Anas
bin Malik said that it is the colocynth tree.* 2 ’ Allah said,
iuprooted}, meaning, was cutoff from the root,
o ;*♦**- <0
ifrom the surface of earth, having no stability.}
therefore, existing without basis or stability, just like Kufr
(disbelief), for it does not have a basis or roots. Surely, the
111 At-Tabari 16:573.
* 2 * At-Tabari 16:569.
342
Tafstr Ibn Kathir
works of the disbelievers will never ascend nor will any of
them be accepted.
J-s KJ Lr-£n O J
» ' — > - '
427. Allah ivill keep firm those who believe, with the word that
stands firm in this world, and in the Hereafter. And Allah will
cause the wrongdoers to go astray, and Allah does what He
wills.}
Allah keeps the Believers Firm in This Life and in the
Hereafter with a Word that stands Firm
Al-Bukhari recorded that Al-Bara bin ‘Azib, may Allah be
pleased with him, said that the Messenger of Allah jg said,
klUJi 1 4)1 IJU>n jlj 1 4)1 VI <JI V 0? jlSJl ^ Jii lij
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*\Nhen the Muslim is questioned in the grave, he will testify
that, ‘La ilaha illallah' , and that Muhammad is Allah's
Messenger, hence Allah's statement,
4 Allah will keep firm those who believe, with word that stands
firm in this world, and in the Hereafter.
Muslim and the rest of the Group recorded it.* 2 *
Imam Ahmad recorded that Al-Bara bin ‘Azib said, “We went
with the Messenger of Allah sH to attend a funeral procession
of an Ansari man. We reached the grave site when it had not
yet been completed. The Messenger of Allah sat, and we sat
all around him, as if there were birds hovering above our
heads. The Prophet jg was holding a piece of wood in his hand,
poking the ground with it. He next raised his head and said
twice or thrice,
* jJ]l 4)L \ j \ I
111 Fath Al-Bari 8 :229 .
Muslim 4 :2201 , Abu Dawud 5:112, Tuhfat Al-Ahwadhi 8 :547 , An-
Nasal in As-Sunan Al-Kubrd 6 :372 .
Surah 14. Ibrahim (27) ( Part-13 )
343
>Seek refuge with Allah from the punishment of the grave.*
He said next,
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•lATien a believing slave is reaching the end of his term in the
life of this world and the beginning of his term in the Hereafter,
a group of angels, whose faces are white and as radiant as the
sun, will descend onto him from heaven. They will carry with
them white shroud from Paradise, and fragrance for
344
Tafsir Ibn Kathir
enshrouding from Paradise. Titey will sit as far from him as the
sight goes. Then, the angel of death, will come until he sits
right next to his head, saying, "O, good and pure soul! Depart
(your body) to Allah's forgiveness and pleasure." So the soul
flows (out of its body), just as the drop flows out from the tip of
the jug, and the angel of death captures it. When he captures
the soul, they (the group of angels) will not leave it with him
for more than an instance, and they will seize it and wrap it in
that shroud, and in that fragrance. A most pleasant musk scent
ever found on the earth, will flow out of the soul, and the
angels will ascend it (to heaven). They will not pass by, but
they will say, "Whose is this Tayyib (good) soul?" They (the
angels who are ascending the soul) ivill reply, "Such person,
the son of such and such person," - calling him by the best
names that he used to be called in the world. They will reach
the lower heaven and will ask that its door be opened for him,
and it will be opened for them. The best residents of every
heaven will then see him to the next heaven, until he is brought
to the seventh heaven. Allah, the Exalted and Ever High, will
say, "List my servants record in TlUyyin 171 and send him back
to earth, for I have created them from it, and into it I shall
return than, and from it I shall bring than out once again."
The soul will be joined with its body, and two angels will come
to him, sit him up and ask him, "Who is your Lord?" He will
say, "Allah is my Lord." They will ask him, "What is your
religion?" He will say, "My religion is Islam." They will say
to him, "What do you say about this man (Prophet
Muhammad) who was sent to you?" He will say, "He is the
Messenger of Allah." They will ask him, "And what proof do
you have about it?” He will say, "I read the Book of Allah (the
Qur'an), and had faith and belief in him." Then, a caller
(Allah) will herald from heaven, “My servant has said the
truth. Therefore, furnish him from Paradise, and let him wear
from (the clothes of) Paradise, and open a door for him to
Paradise." So he is given from Paradise's tranquillity and good
scent, and his grave will be expanded for him as far as his sight
can reach. Then, a man, with a handsome face and handsome
See Surat Al-Mutafifin 83 : 18-21 .
345
Surah 14. Ibrahim (27) (Part-13)
clothes and whose scent is pleasant, will come to him, saying,
“Receive the glad tidings with that which pleases you. This is
the Day which you were promised." He will ask him, "Who are
you; for yours is the face that carries the good news?" He will
reply, "I am your good works." He will say, “O Lord! Hurry
up with the commencement of the Hour, hurry up with the
commencement of the Hour, so l can return to my family and
my wealth.”*
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term in the world and the beginning of his term in the
346
Tafsir Ibn Kathir
Hereafter, there will descend onto him from heaven angels with
dark faces. They will bring with them Musiih, m and will sit
as far from him as the sight reaches. Then the angel of death
will come forward and sit right next to his head, saying, "O
impure, evil soul! Depart (your body) to the anger of Allah and
a wrath from Him." The soul will scatter throughout his body,
and the angel of death will seize it as when the thorny branch is
removed from wet wool . The angel of death will seize the soul,
and when he does, they (the group of angels) will not let it stay
in his hand for more than an instance, and they will wrap it in
the Musiih . The most putrid smell a dead corpse can ever have
on earth will emit from the soul, and the angels will ascend
with it. Whenever they pass by a group of angels, they will
ask, "Whose is this evil soul?" The angels will respond, "He is
such person son of such person," - calling him by the worst
names he was known by in the world. When they reach the
lowest heaven, they will request that its door be opened for him,
and their request will be denied. "For them the gates of heaven
will not be opened, and they will not enter Paradise until the
camel goes through the eye of the needle." [7:40] Allah will
declare, "List his record in Sijjin 121 in the lowest earth." The
wicked soul will then be thrown [from heaven]. "And whoever
assigns partners to Allah, it is as if he had fallen from the sky,
and the birds had snatched him, or the wind had thrown him to
a far off place ." [22 :31] His soul will be returned to his body,
and two angels will come to him, sit him up and ask him,
"Who is your Lord?" He will say, "Oh, oh! I do not know."
They will ask him, "What is your religion?", and he will say,
"Oh, oh! I do not know." They will ask him, "What do you
say about this man (Prophet Muhammad) who was sent to
you?" He will say, "Oh, oh, I do not know!" A caller (Allah)
will herald from heaven, "My servant has lied, so furnish him
with the Fire and open a door for him to the Fire." He will find
its heat and fierce hot wind. And his grave will be reduced in
size, until his bones crush each other. Then, a man with a
dreadful face, wearing dreadful clothes and with a disgusting
l 1 ' The Musuh: a piece of thick, hard cloth made from animal hides.
121 See Surat Al-Mutafifui 83:8.
347
Surah 14. Ibrahim (27) (Part-13)
smell emitting from him will come to him, saying, “ Receive the
glad tidings with that which will displease you! This is the Day
that you have been promised.” He will ask that man, “And
who are you, for yours is the face that brings about evil?" He
will say, “I am your evil work." He will therefore cry, " O , my
Lord! Do not commence die Hour!"*
Abu Dawud and Ibn Majah collected this Hadith. ll]
In his Musnad, Imam ‘Abd bin Humayd recorded that Anas
bin Malik said that the Messenger of Allah jjg said.
U ii p Jyj itfj 'J lij xiJl jl»
v5ti : Jtf IJU dyS ids U :iJ j
Ji jbll Jliii : Jli 4il xJ. i;l j^_i(
ijju; <i 4ii d.
« Verily , when the servant is placed in his grave and his friends
(or family) depart, as he hears the sound of their shoes, two
angels will come to him. They will sit him up and ask him,
‘What do you say about this man (Muhammad)?' As for the
believer, he will say, 7 bear witness that He is Allah's servant
and Messenger.' He will be told, 'Look at your seat in the Fire,
Allah has replaced it for you with a seat in Paradise.'*
The Prophet said next,
uir£»
«So he will see both seats.*
Qatadah added, “We were told that his grave will be enlarged
up to seventy forearms length and will be filled with -greenery
for him until the Day of Judgement.” 121 Muslim collected this
Hadith also from ‘Abd bin Humayd, while An-Nasal collected it
from YunUs bin Muhammad bin Al-Mu’addah. 131
Al-Hafiz Abu “Isa At-Tirmidhi, may Allah grant him mercy,
recorded that Abu Hurayrah said that the Messenger of Allah
M said,
111 Ahmad 4:287, Sunan Abu D&wud 3:546, An-Nasfil 4:78, Ibn
Majah 1 :494
121 Al-Muntakhab by ‘Abd bin Humayd, no. 1178.
131 Muslim no. 2870, An-Nasit, 4:97.
349
Surah 14. Ibrahim (27) (Part-13)
iAllah will keep firm those who believe, with the word that
stands firm in this world, and in the Hereafter.}
i Sul 'J»'} 4 . 1 iLj 1*3 y> ^ «J JJ lij JiJi
<j Cl*li 4 «i l XP \* oL-UU USl>- i_^3 t f Vw* ^ 1
x 1 p 3 ic * 11 p 3 4 «i— tp lJu t _Jip i<£iju« :*J Jlij
“When he will be asked in the grave, ‘Who is your Lord? What
is your religion? Who is your Prophet?' He will reply, ‘Allah is
my Lord, Islam is my religion and Muhammad is my Prophet
who brought the clear proofs from Allah. 1 believed in him and
had faith in him.' He will be told, ‘You have said the truth;
you have lived on this, died on it and will be resurrected on
it;* l 1 '
Ibn Jarir At-Tabari recorded that Abu Hurayrah said that
the Prophet jg said,
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jl dJu <S pj 1 c_* JjJi >j c—i ■i-Ui ( _^Lp : «J Jlili 1 aljJa.^t 4 >l jIp 4?
OjJi yu 4J iaj 4j u--»j£ <3 pi *L»
cw jjJj jj 4 iLi? ^3=* * in jpI u ji 3^1 • 4} Jlij
Jj U ^1 -CJJ' iUuj 4 4l>J^ ^/T 1 ■-! ji-*^ 4 >- ..till ^ .- ' . ' I ,y
V/ 3 ' Ji
111 At-Tabari 16:596.
350 Tafstr Ibtt Kathir
«By He Who owns my life! The dead person hears the sound of
your slippers (or shoes) when you depart and leave him. If he is
a believer, the prayer will stand by his head, Zakah to his right
and the fast by his left; the righteous deeds, such as charity,
keeping relations with kith and kin and acts of kindness to
people will stand by his feet. He will be approached from his
head, and the prayer will declare, ‘No entrance from my side.'
He will be approached from his right, and Zakah will declare,
‘There is no entrance from my side.' He will be approached
from his left, and the fast will declare, 'There is no entrance
from my side.' He will be approached from his feet, and the acts
of righteousness will declare, ‘There is no entrance from our
side.' He will be commanded to sit up, and he will sit up while
the sun appears to him just like when it is about to set. He will
be told, ‘Tell us about what we are going to ask you.' He will
say, 'Leave me until I pray.' He will be told, 'You will pray,
but first tell us what we want to know.' He will ask, ‘What are
your questions?' He will be told, 'This man who was sent
among you, what do you say about him and what is your
testimony about him?' He will ask, 'Muhammad?' He will be
answered in the positive and he will reply, 7 bear witness that
he is the Messenger of Allah and that he has brought us the
proofs from our Lord. We believed in him.' He will be told,
'This is the way you lived and died and Allah willing, you will
be resurrected on it.' His grave will be made wider for him
seventy forearms length, and it will be filled with light. A door
will also be opened for him to Paradise. He will be told, 'Look
at what Allah has prepared for you in it.' He will increase in
joy and delight and then his soul will be placed with the pure
souls, inside green birds eating from the trees of Paradise. The
body will be returned to its origin, dust. So Allah said.
ilP? 5'f Gill 4 JjiTij ip: iif ££>
iAllah will keep firm those who believe, with the word that
stands firm in this world, and in the Hereafter. fr " 111
Ibn Hibban collected this Hadith, and his narration added the
At-Tabari 16:596.
Surah 14. Ibrahim (28-30) ( Part-13 )
352
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disbeliever’s answer
and his torment. 11 ’
‘Abdur-Razzaq recor-
ded that Tawus said,
jjai ip: <<4\ & ig»
4Qli> yai j c-i3f
iAllah will keep firm
those who believe, with
the word that stands
firm in this world,}
is in reference to La
ilaha ilallah, while,
iand in the Hereafter}
is in reference to the
questioning in the
grave. ’ 2| Qatadah
commented, “As for
this life, Allah will
make them firm on
the way of righteous-
ness and good deeds,
iand in the Hereafter.} in the grave.”’ 3 ’ Several others
among the Salaf said the same.’ 4 ’
'fP tif, fP jb pj> ip\> {p P c-jj ip pi Jl y fii ■$§
oji i^Lj jj ‘pfi if 'jLj£J IjUll ijlii-j t^pj'ipi pLj
itppi Jj ’pjp
i28. Have you not seen those who have changed the blessings
of Allah into disbelief (by denying Prophet Muhammad jg and
m Ibn Hibban 5:45.
’ 2 ’ ‘Abdur-Razzaq 2 :342 .
131 At-Tabari 16:602.
,4 ’ At-Jabari 16:602.
352
Tafsir Ibn Kathir
his Message of Islam), and caused their people to dwell in the
house of destruction?}
429. Hell, in which they will hum, - and what an evil place to
settle in!}
430. And they set up rivals to Allah, to mislead (men) from
His path! Say: "Enjoy (your brief life)! But certainly, your
destination is the (Hell) Fire!"}
The Recompense of Those Who have changed the
Blessings of Allah into Disbelief
Al-Bukhari said, “Allah’s statement,
4Have you not seen those who have changed the blessings of Allah
into disbelief...}, means, do you have knowledge in. Allah said in
other Ayat,
iX--?\}
4Saw you not how.} and,
4Did you not think of those who went forth.}
itQCf}
4A lost people} [25: 18J
Ali bin ‘Abdullah narrated that Sufyan said that ‘Amr said that
‘Ata said that he heard Ibn ‘Abbas saying that,
4\£ \j)X Ji j ff}
“4Have you not seen those who have changed the blessings of Allah
into disbelief}, is in reference to the people of Makkah.” 1 ' 1
Ibn Abi Hatim recorded that Abu At-Tufayl said that Ibn Al-
Kawwa’ asked ‘Ali about Allah’s statement,
4 those who have changed the blessings of Allah into disbelief,
and caused their peo ple to dwell in the Iwuse of destruction}
m FathAl-Bari 8:229.
353
Surah 14. Ibrahim (28-30) (Part-13)
and ‘Ali said that it refers to the disbelievers of Quraysh on
the day of Badr.' 1 '
He also said that the blessing of Allah was faith that came to
the polytheists of Quraysh, and they changed this blessing
into disbelief and led their people to utter destruction.' 21 This
includes all disbelievers, for Allah sent Muhammad | as a
mercy and a blessing to all mankind. Those who accepted this
blessing and were thankful for it, will enter Paradise, while
those who denied it and disbelieved in it, will enter the Fire.
Allah said next,
& iJ-4 \'/J &
iAnd they set up rivals to Allah, to mislead from His path !}
meaning, they set up partners to Allah whom they worship
besides Him and called the people to worship them. Allah
threatened them and warned them by the words of His
Prophet sg,
4 fo
4$ay: "Enjoy (your brief life)! But certainly, your destination
is the (Hell) Fire !”}
Whatever you are able to do in this life, then do it, for no
matter what will happen,
iM jj
iBut certainly, your destination is the (Hell) Fire!}
for to Us will be your destination and end.’ Allah said in other
Ayat,
OjTJUi
‘ S V
iWe let them enjoy for a little while, then in the end We shall
force them to (enter) a great torment. >[31:24] and,
llj Jt J? (i. V.
•>> ./
(HIV'
t3ilf
4
i(A brief) enjoyment in this world! And then unto Us will be
their return, then We shall make them taste the severest
111 At-Tabari 17:6.
121 IbnAbiHatim 12273.
355
Surah 14. Ibrahim (32-34) (Part-13)
will be fairness and justice.”* 1 *
Qatadah said, “Allah knows that in this life, there is mutual
bargaining and there are friendships which people benefit
from. A man chooses his friends and the reasons behind
befriending them; if it was for Allah’s sake, their friendship
should be maintained, but if it was for other than Allah, their
friendship is bound to be cutoff. ” |2 ' I say that the meaning of
this, is that Allah the Exalted is declaring that on that Day, no
mutual bargaining or ransom will avail anyone, even if he
ransoms himself with the earth’s fill of gold if he could find
that amount! No friendship or intercession shall avail one if he
meets Allah while a disbeliever. Allah the Exalted said,
jU Xj *£ jin Sr*. uj* ^ &Jt |
4And fear the Day when no person shall avail another, nor
shall compensation be accepted from him, nor shall intercession
be of use to him, nor shall they be helped .$[2:123] and,
% %L % £ zb J ss £ a- i \f4 \p: sM
40 you believe! Spend of that with which We have provided for
you, before a Day comes when there will be no bargaining, nor
friendship, nor intercession. And it is the disbelievers who are
the wrongdoers .^[2:254]
% c£l)f . A ^ 'SPj pffoi P 4
o]j C o; 4 j^CJj ojrjb JH11\
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432 . Allah is He Who has created the heavens and the earth
and sends down water (rain) from the sky, and thereby brought
forth fruits as provision for you ; and He has made the ships to
be of service to you, that they may sail through the sea by His
111 At-Tabari 17:12.
* 2 * At-Tabari 17:12.
356
Tafsir Ibn Kafhir
command; and He has made rivers (also) to be of service to
you .}
433. And He has made the sun and the moon, both constantly
pursuing their courses, to be of service to you; and He has
made the night and the day to be of service to you . ^
434. And He gave you of all tluit you asked for, and if you [try
to] count the blessings of Allah, never will you be able to count
them. Verily, man is indeed an extreme wrongdoer,
ungrateful .}
Describing Some of Allah’s Tremendous Favors
Allah mentions some of the favors He has done for His
creatures, such as creating the heavens as a protective ceiling
and the earth as a bed. He also sends down rain from the sky
and, in its aftermath brings forth a variety of vegetation, fruits
and plants of different colors, shapes, tastes, scents and uses.
Allah also made the ships sail on the surface of the water by
His command and He made the sea able to carry these ships
in order that travelers can transfer from one area to another
to transport goods. Allah also created the rivers that flow
through the earth from one area to another as provision for
the servants which they use to drink and irrigate, and for
other benefits,
j iiiit p
4And He has made the sun and the moon, both constantly
pursuing their courses}, rotating by night and by day.
< 7 ^ <j 'i) J u ujj; y}
ilt is not for the sun to overtake the moon, nor does the night
outstrip the day. They all float, each in an orbit .^[36:40] and,
jiSi 3 $ 4* pit;
i'j&Zy L'> fit
4He brings the night as a cover over the day, seeking it
rapidly, and (He created) the sun, the moon, the stars subjected
to His command. His is the creation and commandment.
Blessed is Allah, the Lord of all that exists !} [7:54]
Surah 14. Ibrahim (32-34) ( Part-13 )
357
The sun and the moon rotate in succession, and the night and
the day are opposites, each taking from the length of the other
or giving up some of its length,
a a 3 - 4 '
4( Allah ) merges the night into day, and merges the day into
night . £ {35:13] and,
4A«d He has subjected the sun and the moon. Each running
(on a fixed course) for an appointed term. Verily, He is the
Almighty, the Oft-Forgiving .} (39:5]
Allah said next,
iAnd He- gave you of all that you asked for}, He has prepared for
you all that you need in all conditions, and what you ask Him
to provide for you.
iand if you [try to] count the blessings of Allah, never will you
be able to count them.}
Allah states that the servants are never able to count His
blessings, let alone thank Him duly for them. In Sahdi Al-
Bukhari it is recorded that the Messenger of Allah jg used to
supplicate;
'ij % 'JZ. > iUJl ill jtflu
«0 Allah ! All praise is due to You, without being able to
sufficiently thank You, nor ever wish to be cutoff from You,
nor ever feeling rich from relying on You; our Lord/ o' 1 1
It was reported that Prophet Dawud, peace be upon him,
used to say in his supplication, “O Lord! How can I ever dulv
thank You, when my thanking You is also a favor from You to
me?” Allah the Exalted answered him, “Now, you have
thanked Me sufficiently, O Dawud,” meaning, Svhen you
111 Fath Al-Bdri 9 : 493 .
358
Tafsir Ibn Kathir
J
TV
mm
ia&S&CUS^i^ig) fCiVt^o j
^ ^ J* <4'^ aC 'i>*
tiUL.Xfr
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^ 4*^
(g&a3)£jU ^ admitted that you will
never be able to duly
thank Me.’
<&* vj frf^L J® Hj^
igy cfr-*rb lij)» jJJ' UL*
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You are indeed Oft-Forgiving, Most Merciful.}
435. And (remember)
when Ibrahim said: "O
my Lord! Make this city
(Makkah) one of peace
and security, and keep
me and my sons away
from worshipping idols.}
436. “O my lord! They
have indeed led astray
many among mankind.
But whoso follows me,
he verily, is of me. And
whoso disobeys me, still
Ibrahim's Supplication to Allah when He brought Isma‘H
to Makkah
Allah mentions here, while bringing forth more evidences
against Arab polytheists, that the Sacred House in Makkah
was established on the worship of Allah alone, without
partners. He also states that Ibrahim, who establsihed the
city, has disowned those who worship others besides Allah,
and that he begged Allah to make Makkah peaceful and
secure,
<is/. jLS ill jiLf ^f}
40 my Lord! Make this city (Makkah) of peace and security,}
359
Surah 14. Ibrahim (35-36) ( Part-13 )
and Allah accepted his supplication. Allah said in other Ayat,
i&: tjz. @ ^
iHave they not seen that We have made (Makkah) a secure
sanctuary . > [29:67] and,
- , i- s p :
(SjL» ife. ojUU yi, Jj5
4u<l» oK" ^Uo
4 Verily , the first House (of worship) appointed for mankind was
that at Bakkah (Makkah), full of blessing, and a guidance for
Al-'Alamin. In it are manifest signs, the Maqdm of Ibrahim;
whosoever enters it, he attains security .^[3:96]
Allah said here that Ibrahim supplicated,
354 ' ^f}
40 my Lord! Make this city (Makkah) a of peace and security,}
saying, “this city”, after he established it, and this is why he
said afterwards,
4AU praise is due to Allah, Who has given me in old age
Isma'il and Ishaq.} [14:39]
It is well-known that Ismail was thirteen years older than
Ishaq. When Ibrahim took Ismail and his mother to Makkah,
while Ismail was still young enough to nurse, he supplicated
to Allah,
li* j Cjj}
40 my Lord! Make this city (Makkah) a place of peace and security.}
[2:126] as we in explained in Surat Al-Baqarah.
Ibrahim then said,
4and keep me and my sons away from worshipping idols.}
It is proper for whoever supplicates to Allah to also ask for
the benefit of his parents and offspring, as well as himself.
Ibrdhim next mentioned that many among mankind were led
astray because of idols, and he disowned those who worship
them and referred their matter to Allah; if Allah wills, He will
360
Tafsir Ibn Kathir
punish them, and if He wills. He will forgive them. Isa, peace
be upon him, said similar words,
* l ?
ilf You punish them, they are Your servants, and if You
forgive them, verily, You, only You are the Almighty, the All-
Wise. >|5:1 18]
This supplication refers this and all matters to Allah, not
that it is actually going to happen. ‘Abdullah bin ‘Amr
narrated that the Messenger of Allah jg recited Ibrahim’s
supplication,
40 my Lord! They have indeed led astray many among
mankind.}, and the supplication of ‘Isa,
ilf You punish them, they are Your servants .} [5:118]
then raised his hands and said,
«0 Allah, Save my Ummah! O, Allah, Save my Ummahl O,
Allah, Save my Ummah ! »
and cried. Allah said to the angel Jibril, “O Jibril, go to
Muhammad, and Your Lord has more knowledge, and ask him
what makes him ciy.” Jibril came to the Prophet jg and asked
him, and he repeated to him what he said (in his supplication).
Allah said, “Go to Muhammad and tell him this; *We will make
you pleased with your Ummah, O Muhammad, and will not
treat them in a way you dislike.
•JLJ' Wj oLto X£ gjj fc. j zil
J-& 4*2^' <Ji tSyf
437. "O our Lord! I have made some of my offspring dwell in
an uncultivable valley by Your Sacred House in order, O our
Lord, that they may perform Saldh. So fill some hearts among
hi
Muslim 1 : 19 1 .
362
Surah 14. Ibrahim (37) ( Part-13 )
men with love towards them, and (O Allah) provide them with
fruits so that they may give thanks.}
This Ayah indicates that this was different supplication than
the first one that Ibrahim said when he left Hajar and her son
Ismail in Makkah, before the Sacred House was built.* 11 This
prayer, it appears, was said after the House was built, begging
Allah and seeking His favor, and He is the Exalted and Most
Honored. Ibrahim said here.
iby Your Sacred House...} then he,
Cj}
40 our Lord, that they may perform Salah.}
Ibn Jarir At-Tabari commented that this, “Refers to his
earlier statement,
4the Sacred...}," meaning, You have made this House Sacred so
that people establish the prayer next to it,’
^br « j ;&' » as $
4So fill some hearts among men with love towards them,}
Ibn ‘Abbas, Mujahid and Said bin Jubayr said, “Had
Ibrahim said, The hearts of mankind’, Persians, Romans, the
Jews, the Christians and all other people would have gathered
around it.’ 1 * 2 * However, Ibrahim said,
4o& U}
4among men}, thus making it exclusive to Muslims only. He
said next,
£ ^}
4and (O Allah) provide them with fruits}
*'* See Al-Bukhari no. 3364, where it is clear that Ibrahim said this
supplication when he first arrived in Makkah leaving his wife and
Ismail .
121 ApTabari 17:25-26.
362
Tafsir Ibn Kathir
in order that they may be helped in obeying You, and because
this is a barren valley; bring to them fruits that they might
eat. Allah accepted Ibrahim’s supplication,
ugU Uy
ijl £2
iHave We not established for them a secure sanctuary
(Makkah), to which are brought fruits of all kinds, a provision
from Ourselves .} [28:57]
This only indicates Allah’s compassion, kindness, mercy and
blessing, in that there are no fruit producing trees in the
Sacred City, Makkah, yet all kinds of fruits are being brought
to it from all around; this is how Allah accepted the
supplication of the Khalil - Allah’s intimate friend, Prophet
Ibrahim, peace be upon him.
<4 Vj urfjfi 4 ‘Uf- 02 ji' j 6 tjfo. b) ly jn*- L JW «l£[,
JjSj fjj
438. "O o«r Lord! Certainly, You know what we conceal and
what we reveal. Nothing on the earth or in the heaven is hidden
from Allah."}
439. "All praise is due to Allah, Who has given me in old age
Isma'Il and Ishaq. Verily, my Lord is indeed the All-Hearer of
invocations."}
440. "O my Lord! Make me one who performs Salah, and
(also) from my offspring, our Lord! And accept my
invocation ."}
441. "Our Lord! Forgive me and my parents, and (all) the
believers on the Day when the reckoning will be established."}
Ibn Jarir At-Tabari said, “Allah said that Ibrahim, His KhalU,
said,
t J \£j}
40 our Lord! Certainly, You know what we conceal and what
we reveal.}
meaning, You know the intention behind my supplication for
Surah 14. Ibrahim (38-41) ( Part-13 )
363
the people of this town, seeking Your pleasure in sincerity to
You. You know all things, apparent and hidden, and nothing
escapes Your knowledge on the earth or in heaven.’” He next
praised and thanked his Lord the Exalted and Most Honored
for granting him offspring after he became old,
4A// praise is due to Allah, Who has given me in old age
Isma'it (Ishmael) and Ishaq (Isaac). Verily, my Lord is indeed
the All-Hearer of invocations .}
*He accepts the supplication of those who invoke Him, and has
accepted my invocation when I asked Him to grant me
offspring.’ Ibrahim said next,
40 my Lord! Make me one who performs Sal ah,}, preserving its
obligations and limits,
i^o6}
iand (also) from my offspring ,}, make them among those who
establish the prayer, as well,
^}
iour Lord! And accept my invocation.}, all of my invocation which
’ I invoked You with herein,
iOur Lord! Forgive me and my parents,}
Ibrahim said this before he declared himself innocent from his
father, after he became sure that he was an enemy of Allah,
iand the believers}, all of them.
44>L^»J' f_A* '£}
ion the Day when the reckoning will be established.}
on the Day when You will reckon Your servants and
recompense or reward them for their deeds - good for good
and evil for evil.
364
Tafsir Ibn Kathir
• > -r *;•
/ji Ci IpM fcs; iii -tuZ 'it
^>-^1 i>: *J oJ: fax#
442. Consider not that Allah is unaware of that which the
wrongdoers do, but He gives them respite up to a Day ivhen
the eyes will stare in horror.}
443. (They will be) hastening forward with necks outstretched,
their heads raised up (towards the sky), their gaze returning not
towards than and their hearts empty.}
Allah gives Respite to the Disbelievers and is never
unaware of what They do
Allah says, ‘O Muhammad, do not think that Allah is
unaware of what the unjust disbelievers do. Do not think
because Allah gave them respite and delayed their punishment
that He is unaware or ignoring punishing them for what they
do. Rather, Allah keeps full account of this for them and keeps
it on record against them,
4but He gives than respite up to a Day whai the eyes will
stare in horror.}
from the horror of the Day of Resurrection.’ Allah next
mentions how they will all be raised up from their graves and
hurriedly gathered for the Day of Gathering,
icu^}
4/tastening forward}, in a hurry. Allah said in other Ayat,
4^ J! ¥
4Hastening towards the caller.} [54:8]
40n that Day mankind will follow strictly Allah's caller, no
crookedness will they show him.} [20:108] until,
& & :j$
4And (all) faces shall be humbled before the Ever Living, the
Surah 14. Ibrahim (44-46) ( Part-13 )
365
Sustainer.} [20:111]
Allah said: another Ayah,
ui ( 5 ^
4The Day when they will come out of the graves quickly. $
[70:43]
Allah said next,
iwith necks outstretched > meaning, raising their heads up,
according to Ibn ‘Abbas, Mujahid and several others .* 11 Allah
said next,
'4>. #
itheir gaze returning not towards them >
meaning, their eyes are staring in confusion, trying not to
blink because of the horror and tremendous insights they are
experiencing, and fear of what is going to strike them, we seek
refuge with Allah from this end. This is why Allah said.
4and their hearts empty.} meaning, their hearts are empty due to
extreme fear and fright. Qatadah and several others said that
the places of their hearts are empty then, because the hearts
will ascend to the throats due to extreme fear . 121 Allah said
next to His Messenger sg,
(4-^j oj ^ Si ? ' ■ ' *
j&J l ,h — ^ o;Ji j
iij <3j£l O^J xej liJfc ij
<(44. And warn mankind of the Day when the torment will
come unto them; then the wrongdoers will say: " Our Lord!
Respite us for a little while, we will answer Your call and
111 At-Tabari 17:31-32.
121 At-Tabari 17:34.
366
Tafsir Ibn Kathir
follow the Messengers!" (It will be said:) "Had you not sworn
aforetime that you would not leave (the world for the Hereafter) ."}
445. "And you dwelt in the dwellings of men who wronged
themselves, and it was clear to you how We dealt with them.
And We put forth (many) parables for you.”}
446. Indeed, they planned their plot, and their plot was with
Allah, though their plot was not such as to remove the
mountains from their places .}
There will be no Respite after the Coming of the
Torment
Allah mentions what those who committed injustice against
themselves will say when they witness the torment,
g-Sj T2j}
40ur Lord! Respite us for a little while, we will answer Your
call and follow the Messengers !}
Allah said in other Ay at,
4Until, when death comes to one of them, he says: "My Lord!
Send me back.”} [23:99] and,
4fi$ \p: ($£}
40 you who believe! Let not your properties divert you.}
(63:9-10]
Allah described the condition of the wrongdoers on the Day of
Gathering, when He said,
4And if you only could see when the criminals shall hang their
heads.} (32:12],
'tj je ijiij i] Ztj jf}
4lf you could but see when they will be held over the Fire! They
will say: "Would that we were but sent back (to the world)!
Then we would not deny the Ayat of Our Lord..."!} [6:27]
and.
Surah 14. Ibrahim (44-46) ( Part-13 )
367
4Q. t
iTherein they will cry.} (35:27) Allah refuted their
statement here,
oi £ & Jt '5^=^ |^3'^
4Had you not sworn aforetime that you would not leave >
Allah says, *Had you not vowed before, that your previous
state will not change, that there will be no Resurrection or
Reckoning? Therefore, taste this torment because of what you
vowed before.’ Mujahid commented that,
4$£> Cii £$
ithat you would not leave.} refers to leaving this worldly life to
the Hereafter. 111 Allah also said,
a
iAnd they swear by Allah with their strongest oaths, that Allah
will not raise up him who dies.} [16:38]
Allah said next.
^ fk^S
jit C/Jii 4 i^X-4
J^VT p
iAnd you dwelt in the dwellings of men who wronged
themselves, and it was clear to you how We had dealt with
them. And We put forth (many) parables for you.}
Allah says, “you have witnessed or heard of the news of what
happened to the earlier disbelieving nations, but you did not
draw a lesson from their end, nor did what We punished them
with provide an example for you,’
iPerfect wisdom but the wamers benefit then not. ^(54:5) Shu*bah
narrated that Abu Ishaq said that ‘Abdur-Rahman bin Dabil
said that ‘Ali bin Abi Talib commented on Allah’s statement,
m
Al-Tabari 17:36.
368
TafsTr Ibn Kathir
4 though their plot was not such as to remove the mountains
from their places.}
“He who disputed with Ibrahim about his Lord, took two
eaglets and raised them until they became adult eagels. Then
he tied each eagel’s leg to a wooden box with ropes and left
them go hungry. He and another man sat inside the wooden
box and raised a staff with a piece of meat on its tip. So, the
two eagles started flying. The king asked his companion to tell
him what he was seeing, and he described the scenes to him,
until he said that he saw the earth as a fly. So, the king
brought the staff closer to the eagels and they started landing
slowly. This is why Allah said,
Jjj3 pp SIS jp)
“though their plot was hardly one to remove the mountains
from their places.’” 1 11
Mujahid also mentioned that this story was about
Nebuchadnezzar, and that when the king’s sight was far away
from earth and its people, he was called, ‘O tyrant one! Where
are you headed to?’ He became afraid and brought the staff
closer to the eagels, which flew faster with such haste that the
mountains almost shook from the noise they made. The
mountains were almost moved from their places, so Allah said,
4 though their plot was not such as to remove the mountains
from their places
Ibn Jurayj narrated that Mujahid recited this Ayah in a way
that means, “though their plot was such as to remove the
mountains from their places.”
However, Al-‘Awfi reported that Ibn ‘Abbas said that,
4J1^' ii* jff}
ithough their plot was not such as to remove the mountains
from their places.}
indicates that their plot was not such as to remove the
mountains from their places. Similar was said by Al-Hasan Al-
111 At-Jabari 17:39.
121 At-Jabari 17:39.
Surah 14. Ibrahim (47-48) ( Part-13 )
369
Basri. Ibn Jarir reasoned that, “Associating others with Allah
and disbelieving in Him, which they brought upon themselves,
did not bother the mountains nor other creatures. Rather, the
harm of their actions came to haunt them.” I (Ibn Kathir) said,
this meaning is similar to Allah’s statement,
3cl) p m ^ J A a
$And walk not on the earth with conceit and arrogance. Verily,
you can neither rend nor penetrate the earth, nor can you
attain a stature like the mountains in height. $[17:37]
There is another way of explaining this Ayah] ‘Ali bin Abi
Talhah reported that Ibn ‘Abbas said that,
iij jjJj
4 though their plot was not such as to remove the mountains
from their places .$
refers to their Shirk, for Allah said in another Ayah,
4*^
^Whereby the heavens are almost tom.$ ll] [19:90]
Ad-Dahhak and Qatadah said similarly. 12 ’
> Aff ' > t* ' /f 4. ,4' ''
4i[p.^4 i ^ A hi rej
i47. So think not that Allah will fail to keep His promise to
His Messengers. Certainly, Allah is All-Mighty, All- Able of
Retribution .$
448. On the Day when the earth will be changed to another
earth and so will be the heavens, and they (all creatures) will
appear before Allah, the One, the Irresistible. $
Allah never breaks a Promise
Allah affirms His promise,
^t43l Imj -oil uw*- ys>y
4So think not that Allah will fail to keep His promise to His
111 At-Tabari 17:41.
(2 > At-Tabari 17 :41 .
370
Tafsir Ibn Kathir
Messengers .}
His promise to grant them victory in this life and on the Day
when the Witnesses shall come forth. Allah affirms that He is
All-Able and that nothing He wills escapes His power and none
can resist Him. Allah affirms that He is Able to exact
retribution from those who disbelieve in Him and deny Him,
$Woe that Day to the deniers!} (77:15)
Allah said here,
iOn the Day when the earth will be changed to another earth
and so will be the heavens, $
meaning. His promise shall come to pass on the Day when the
earth will be changed to an earth other than this earth that
we know and recognize. It is recorded in the Two Sahihs that
Sahl bin Sa‘d said that the Messenger of Allah said,
pjj. JU udi
«On the Day of Resurrection, the people will be gathered on a
white (barren), flat earth just like the wheat bread, it has no
recognizable features for anyone .n 111
Imam Ahmad recorded that ‘A’ishah said, “I was the first
among all people who asked the Messenger of Allah jg; about
this Ayah,
iOn the Day when the earth will be changed to another earth
and so will be the heavens,}
saying, ‘O Allah’s Messenger! Where will the people be then?’
He said,
Fathal-Bah 11 :379, Muslim 4:2150.
371
Surah 14. Ibrahim (47-48) (Part-13)
•On the Sfraf.®”* 1 ' Muslim, but not Al-Bukhari, collected this
Hadith. At-Tirmidhi and Ibn M&jah also recorded it, and At-
Tirmidhi said " Hasan Sahih”) 2 ^
Imam Muslim bin Al-Hajjaj recorded in his Sahih that
Thawban the servant of the Messenger of Allah jg; said,
“I was standing next to the Messenger of Allah when a Jewish
rabbi came to him and said, “Peace be to you, O Muhammad.’
I pushed him with such a force that almost caused him to fall
down and he asked me why I did that. I said, “Why did you
not say, ‘O Messenger of Allah?’ The Jew said, We call him by
the name which his family gave him.’ The Messenger of Allah
M said,
ii i iJ-jh
« Muhammad is indeed the name which my family gave me.»
The Jew said, 1 came to ask you about something.’ The
Messenger of Allah £§ replied,
oWould it benefit you if I replied to your question ?»
He said, 1 will hear it with my ear.’ The Messenger of Allah jj§
poked the ground with a staff he had and said,
.jii
*Askj The Jew said, “Where will the people be when the earth
will be changed to another earth and so will the heavens?’ The
Messenger of Allah said,
ilj&i : Jlii ?3jLfl Jji : JU jja
SS olj ^ p 1*4 * I JUi l
jit Si S ^jJl I : Jli ?Uj}J J Uj : JU «J>Jl
: JU . JLs l*j JJ. : JU ?«JU U : JU «l«l
fi ^ “ill l j^- 1 V jp JSl^l cJ > j i JU v
111 Ahmad 6:35. ?irdt originally means * a road’; it also means the
bridge that will be laid across Hellfire for the people to pass over on
the Day of Judgement . It is described as sharper than a sword and
thinner than a hair. It will have hooks over it to snatch the people.
121 Muslim 4 :2 1 50 , Tuhfat Al-Ahwadhi 8 :548, Ibn Majah 2 : 1 430 .
372
Tafsir Ibn KathTr
• Jli • 1 * Jl* *?d3Lo-i>* d)l ;Jij . d)^>-j ji
ySj UUU-I lip i’jA^>'\ jf^Jl JUj t *Ut : Jla ijJ^Jt dtfU
* J^)' & jfcii # * «ip *Ju; * ^ tfif cjf^ii ^ ji^Ji ^
3>*“J JUi lOj-ajl jjjJ Ulilj O- i .l. ^ di) Jli Jjil oi^i till
J>- *4 ii>^ f-4 J ^*j *<* ^3^-- j* '-i* jiJ» :2|| <ii
I<| ill I
“Jn /he darkness before the Bridge (Jasr).* He asked, *Who will
be the first to pass it?’ He said, “The poor emigrants
( Muhajirin ).* He asked, “What will their (refreshment) be
when they enter Paradise?’ He said, iThe caul offish liver.*
He asked, *What will they have after that?’ He said, *A
bull of Paradise which grazed through its pathways will be
slaughtered for them.* He asked, ‘From what will they
drink?’ He said, iFrom a fountain whose name is Salsabil .»
He said, ‘You have said the truth. I have come to ask you
something about which none of the inhabitants of the
earth knows, with the exception of a Prophet or one or
two other men.’ He said, *Would you benefit by me
informing you about it?* He replied, 7 would listen. I have
come to ask you about the child.’ He jfe said, *The fluid of
the man is white, and the woman's is yellow. When they meet,
if the discharge of the man is greater than that of the woman,
then it becomes a male, by Allah's permission. W7ien the
womans discharge is greater than the man's, it becomes a female
by Allah's permission .» The Jew said, You have told the
truth and are indeed a Prophet.’ Then he left. So Allah’s
Messenger jg said; «He asked me such things that I had no
knowledge of it until Allah gave it to we.® 1 11
Allah said next,
4k
iand they will appear before Allah}, describing when the
creatures will be resurrected before Allah from their graves,
m
Muslim no. 315.
Surah 14. Ibrahim (49-51) ( Part-13 )
373
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if 3!' JJLi 4>' 3-<J' p-f~>K o'U lj Jjlj ^^**[>*
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swift at reckoning .>
itiie One, the Irresisti-
ble.} Who has full
power and control
over all things and to
Whom the necks and
minds are subservient.
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449. And you will see
the criminals that Day,
Muqarranun (bound to-
gether) in fetters.}
450. Their garments
will be of Qatiran (tar),
and fire will cover their
faces.}
451 . That Allah may
requite each person ac-
cording to what he has
earned. Truly, Allah is
The Condition of the criminals on the Day of
Resurrection
Allah said.
% J&i jS? £»
40n the Day when the earth will be changed to another earth
and so will be the heavens}
‘and the creations will be brought before their Lord, and you,
O Muhammad, will witness the criminals who committed the
crimes of Kufr and mischief,’
374
Tafsir Ibn Kathlr
<&*}
{Muqarranin} bound together, each with his or her like, just as
Allah said,
yn 4
{Assemble those who did wrong, together with their
companions.} [37:22]
{ And when the souls are joined with their bodies. }[ 81:7],
ds&l j&d b'6 & $1 Z$}
{ And when they shall be thrown into a narrow place thereof,
chained together, they will exclaim therein for destruction .}
[25:13] and.
4 4 ^**
{ And also the Shayatin from the Jinn (including) every kind of
builder and diver, and also others bound in fetters. ^[38: 37-38]
Allah said next,
{Their garments will be ofQatiran (pitch),}
that is used to coat camels. Qatadah commented that Qatirdn
(tar) is one of the fastest objects to catch fire. Ibn ‘Abbas used
to say that the Qatirdn, mentioned in the Ayah, is dissolved
lead. 111 It is possible that this Ayah reads as:
(yU** hi
refering to heated lead that has reached tremendous heat,
according to Mujahid, Ikrimah, Said bin Jubayr Al-Hasan and
Qatadah. [21 Allah said next,
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{and fire will cover their faces}, which is similar to His other
111 At-Tabari 17:56.
121 At-Tabari 17:55-56.
Sarah 14. Ibrahim (49-51) ( Part-13 )
375
y
\
statement,
iThe Fire will bunt their faces, and therein they will grin, with
displaced lips. >[23: 104]
Imam Ahmad recorded that Yahya bin Abi Ishaq said that
Aban bin Yazfd said that Yahya bin Abi Kathlr said that Zayd
bin Abi Salam said that Abu Malik Al-Ash‘ari said that the
Messenger of Allah jgg said,
j> j y be ^ Jt g'J 1
Jj siZ \l\ iAsilJ \j ,cdi JU UdJtj 3 l
A A A* be J'o- y 1 ^ 1 \y. f is *
«Fo«r characteristics from the time of ]ahiliyyah will remain in
my Ummah, since they will not abandon them : boasting about
their family lineage, discrediting family ties, seeking rain
through the stars, and wailing for their dead. Verily, if she who
wails, dies before she repents from her behavior, she will be
resurrected on the Day of Resurrection while wearing a dress of
Qatiran and a cloak of mange. > llJ
Muslim collected this Hadith. l2]
Allah said next,
tyz's lit
iThat Allah may requite each person according to what he has
earned. $
meaning, on the Day of Resurrection. Allah said in another
Ayah,
i\U A
iThat He may requite those who do evil with that which they
have done.} [53:3 lj Allah said here,
iTruly, Allah is swift at reckoning .}
111 Ahmad 5:342.
* 2 * Muslim 2 :644 .
376
Tafsir Ibn Kathlr
when He wills to reckon a servants of His, for He knows
everything and nothing ever escapes His observation. Verily,
His power over all of His creation is the same as His power
over one creature,
4The creation of you all and the resurrection of you all are only
as a single person. ^(31:28]
And this is why Mujahid said,
4 swift at reckoning}, means “keeping count.”
."A
452 . This (Qur'an) is a Message for mankind (and a clear proof
against them), in order that they may be warned thereby, and
that they may know that He is the only One God and that men
of understanding may take heed.}
Allah states that this Qur’an is a Message for mankind,
4(So) that 1 may therewith warn you and whomsoever it may
reach.} [6:19]
This Qur’an is for all mankind and the Jinns, just as Allah
said in the beginning of this Surah,
QfA.
4Alif-Lam-Ra. (This is) a Book which We have revealed unto
you in order that you might lead mankind out of darkness into
light.} \14:1]
Allah said next,
4in order that they may be warned thereby}, or to receive and draw
lessons from it,
4Vj '4 2 O £&>
Surah 14. Ibrahim (49-51) ( Part-13 )
377
iand that they may know that He is the only One God} using its
proofs and evidences that testify that there is no true deity
except Allah,
iand that men of understanding may take heed.} meaning those
who have good minds.
This is the end of the Tafsir of Surah Ibrahim, and all praise
is due to Allah.
379
>>
Surah 15. Al-Hiir (1-3) (Part-14)
about the Jahannamiyyun (the sinners among the believers
who will stay in Hell for some time), when they (the
disbelievers] see them being brought out of Hell.”* 1 *
iHow much would those who disbelieved wish that they had
been Muslims. }
Ibn Jarir reported that Ibn ‘Abbas and Anas bin Malik
explained that this Ayah refers to the Day when Allah will
detain the sinful Muslims in Hell along with the idolaters. He
said: “The idolaters will say to them, “What you used to
worship on earth has not helped you.’ Then by virtue of His
mercy, Allah will be angry for their sake, and He will remove
them [from it]. That is when
<* 0 *^ \$ i !£S- '4 % O,}
4How much would those who disbelieved wish that they had
been Muslims}. ”* 21
iLeave them to eat and enjoy} this is a stem and definitive threat
for them, like His saying,
j]
iSay : " Enjoy your brief life! But certainly, your destination is
the Fire!”} [14:30]
4(0 disbelievers!) Eat and enjoy yourselves (in this worldly life)
for a little while. Verily, you are the guilty >[77:46]
Allah says:
<£.V(
4let them be preoccupied with false hope.}
i.e., distracted from repentance and turning to Allah, for
4^r^t Sf-»}
111 At-Tabari 17:62.
121 At-Tabari 17:62.
380
381
Surah 15. Al-Hiir (4-9) ( Part-14 )
48. We do not send the angels down except with the truth, and
in that case, they (the disbelievers) would have no respite !}
49. Verily, We, it is We Who revealed the Dhikr (i.e. the
Qur'an) and surely We will guard it (from corruption).}
The Accusation that the Prophet ^ was a Madman and
Demands for Him to bring down Angels
Allah tells us about the disbelief, arrogance and
stubbornness of the disbelievers as reflected in their words:
40 you (Muhammad) to whom the Dhikr (the Qur'an) has been
revealed !} i.e., the one who claims to receive it.
i&i 5
iVerily, you are a mad man!} i.e., by your invitation to us to
follow you and leave the way of our forefathers.
4&pi C ■}}
4Why do you not bring angels to us} i.e., to bear witness to the
accuracy of what you have brought to us is true, if you are
really telling the truth? This is similar to what Pharaoh said:
f (kt T
4Why then are not golden bracelets bestowed on him, or angels
sent along with him?}[43:53).
And Allah said:
tsj $ uu) dkk-k v cjf juj^
4And those who do not expect a meeting, with Us (i.e., those ,
who deny the Day of Resurrection and the life of the Hereafter),
say : "Why are not the angels sent down to us, or why do we
not see our Lord?" Indeed they think too highly of themselves,
and are scornful with great pride. On the Day that they do see
the angels - there will be no good news given on that day to the
guilty. And they (angels) will say: "All kinds of glad tidings
are forbidden for you."} (25:21-22)
For this reason Allah said:
382
TafsTr Ibn KathTr
w n & c»
iWe do not send the angels down except with the truth, and in
that case, they (the disbelievers) would have no respite !}
Mujahid said in this Ayah :
-Ji 233 $ c>
iWe do not send the angels down except with the truth }
“|i.e.,J with the Message and the punishment.”* 1 1 Then Allah,
may He be exalted, stated that He is the One Who revealed the
Dhikr to him, which is the Qur’an, and He is protecting it from
being changed or altered.
‘*i 1 $ s )yj os pjji 44 ja tS&jt
^ % -X jfoS. V v jiS a 4#
<®y>"
410. Indeed, We sent (Messengers) before you (O Muhammad)
amongst the earlier communities. $
ill. And there never came a Messenger to them but that they
mocked him. $
ill. Thus We allow it to enter the hearts of the guilty. $
il3. They would not believe in it (the Qur'an); and already the
example of the ancients has gone forth .}
The Idolaters of Every Nation made a Mockery of their
Messengers
Consoling His Messenger ig for the rejection of the
disbelieving Quraysh, Allah says that He has sent Messengers
before him to the nations of the past, and no Messenger came
to a nation but they rejected him and mocked him. Then He
tells him that He lets disbelief enter the hearts of those sinners
who are too stubborn and too arrogant to follow His guidance.
^ yjii <4 /S3L La 4 uT>
iThus We allow it to enter the hearts of the guilty.}
m
At-Tabari 17:68.
Surah 15. Al-Hiir (14-15) (Part-14) 383
Anas and Al-Hasan Al-Basri said that this referred to Shirk . ,1)
ili cii-
iand already the example of the ancients has gone forth >
meaning the destruction wrought by Allah on those who
rejected His Messengers, and how He saved His Prophets and
their followers in this world and in the Hereafter, is well
known.
p*
414. And even if We opened to them a gate to the heavens and
they were to continue ascending through it (all day long).)
415. They would surely say (in the evening): "Our eyes have
been (as if) dazzled (we have not seen any angel or heaven).
Nay, we are a people bewitched.")
The Stubborn Disbelievers will never believe, no matter
what Signs and Wonders They see
Allah explains the extent of their disbelief and stubborn
resistance to the truth by stating that even if a door to heaven
were to be opened for them, and they were to be taken up
through it, they would still not believe. Rather, they would say:
4&4 I4>
40 ur eyes have been (as if) dazzled.)
Mujahid, Ibn Kathir and Ad-Dahhak said, “[this means] our
vision has been blocked .” 121 Qatadah narrated that Ibn ‘Abbas
said, “(this means] our eyesight has been taken away.” Al-‘Awfi
reported that Ibn ‘Abbas said, “(this means] we were confused
and put under a spell. ”* 31
40 ur eyes have been (as if) dazzled.)
111 At-Tabari 17:70.
121 Af-Tabari 17:74.
131 At-Jabari 17:75.
384
rvr
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Tafefr Ibn Kathlr
0— -i^nUjili. -UJ _>|^p (CT^ci^ 1 «U^j»A /s i , ^y) <iL_>
^sL ^CLIj — • ^‘Ujii^^'O;
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j^agsga ^ Ibn Zayd said: “The
one who is dazzled
[lit. intoxicated] is the
one who cannot
reason.”
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416. And indeed, We
have put the big stars in
the heaven and We beau-
tified it for the beholders .4
417. And We have
guarded it (near heaven)
| from every outcast Shay-
tan (devil ). 4
418. Except him (devil) who steals the hearing, then he is
pursued by a clear flaming fire .}
419. And We have spread out the earth, and have placed firm
mountains in it, and caused all kinds of things to grow in it, in
due proportion.}
420. And in it We have provided means of living, for you and
for those whom you provide not.}
The Power of Allah and His Signs in the Heavens and on
Earth
To those who ponder, and look repeatedly at the dazzling
signs and wonders that are to be seen in the creation, Allah
mentions His creation of the heavens, with their immense
height, and both the fixed and moving heavenly bodies with
Surah 15. Al-Hiir (16-20) ( Part-14 )
385
which He has adorned it. Here, Mujahid and Qatadah said
that Buruj [big stars] refers to the heavenly bodies . 1 11 (I say):
This is like the Ayah :
4 Blessed be He Who has placed the big stars in the heavens . 4
[25:61]
‘Atiyah Al-‘Awfi said: “ Buruj here refers to sentinel
fortresses .” 121 He made the “shooting stars” to guard it against
the evil devils who try to listen to information conveyed at the
highest heights. If any devil breaches it and advances hoping
to listen, a clear “shooting star” comes to him and destroys
him. He may already have passed on whatever he heard before
the fire hit him, to another devil below him; the latter will then
take it to his friends [among humans], as is stated in the
Sahlh.
Explaining this Ayah, Al-Bukhari reported from Abu
Hurayrah that the Prophet sg said:
c2jJ> jlLUl J» yS I ill I bln
'yue JJLJL.
«When Allah decrees any matter in heaven, the angels beat
their wings in submission to His Word, [with a sound like ] a
chain [beating] on a smooth rock ." »
(‘Ali and other subnarrators said, “The sound reaches
them.”) “When the fright leaves their (angels’) hearts, they
(angels) are asked: What did your Lord say?’ They respond:
“The truth. And He is the Most High, the Most Great.’ So
those who hope to hear something listen, and they are
standing one above the other.” Sufyan [the narrator] described
them with a gesture, spreading the fingers of his right hand
and holding it in such a way that the fingers were above one
another. “Sometimes the flaming fire hits one of these listeners
before he is able to convey what he has heard to the one who
is beneath him, and he is burned up, or sometimes the fire
does not hit him until he has pit on to the one beneath him,
111 At-Tabari 17:77.
121 Al-Baghawi 3 :45 .
386
Tafsir Ibn Kathir
so he brings it to the earth.” Perhaps Sufyan said: “...until it
reaches the earth and he puts it into the mouth of the
sorcerer or fortune-teller, so that after telling a hundred lies
he gets something right, and the people say, T)id he not tell
us that on such and such a day such and such would
happen, and we found it to be the truth among the statements
which were heard from heaven .’” 111 Then Allah mentions His
creation of the earth and how He spread it out, and the firm
mountains, valleys, lands and sands that he has placed in it,
and the plants and fruits that He causes to grow in their
appropriate locations.
t'y ¥ yfr
tall kinds of things in due proportion .>
Ibn ‘Abbas said that this means with their predetermined
proportions. This was also the opinion of Said bin Jubayr,
‘Ikrimah, Abu Malik, Mujahid, Al-Hakim bin ‘Utaybah, Al-
Hasan bin Muhammad, Abu Salih and Qatadah . 121
Ijj j£3
$And We have provided therein means of living, for you$
Here Allah mentions that He created the earth with different
means of provisions and livelihood of all kinds.
4and for those whom you provide not.$
Mujahid said, “This refers to the riding animals and the
cattle .” 131 Ibn Jarir said, “They are slaves, men and women, as
well as the animals and the cattle. The meaning is that Allah,
may He be exalted, is reminding them of the ways of earning
provision that He has made easy for them, and of the animals
that He has subjugated for them to ride and to eat, and the
slaves from whom they benefit, but the provision of all of these
comes from Allah alone .” 141
111 Fath Al-Bari 8 :23 1 .
121 At-Tabari 17:79-81.
131 At-Tabari 17:82.
141 At-Tabari 17:82.
Surah 15. Al-Hiir (21-25) ( Part-14 )
387
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421 . And there is not a thing, but the supplies for it are with
Us, and We do not send it down but in a known measure.}
422 . And We send the winds fertilizing, then We cause the
water to descend from the sky, and We give it to you to drink,
and it is not you who are the owners of its supply .}
423 . And certainly We! It is We Who give life, and cause
death, and We are the Inheritors .}
424 . And indeed, We know the first generations of you who
have passed away, and indeed, We know the present
generations of you (mankind), and also those who will come
afterwards.}
425 . And verily, your Lord will gather them together. Truly,
He is Most Wise, (and) Knowing.}
The Supplies for All Things are with Allah
Allah tells us that He is the Owner of all things, and that
everything is easy for Him. He has the supplies for all things
with Him.
Cj}
iand We do not send it down but in a known measure.}
meaning, as He wills and as He wants. Doing so out of His
great wisdom and mercy towards His servants, in a way that
He is under no obligation to do. But He has decreed mercy for
Himself. Yazld bin Abi Ziyad reported from Abu Juhayfah that
‘Abdullah said: “No year has more rain than another, but
Allah divides the rain between them as He wills, it rains here a
year and there a year. Then he recited:
li xjji ur j* d\j}
iAnd there is not a thing, but the supplies for it are with
Us...}
388
Tafslr Ibn Kathlr
Reported by Ibn Jarir. 111
Benefits of the Winds
4 And We send the winds fertilizing
i.e., fertilizing the clouds so that they give rain, and fertilizing
the trees so that they open their leaves and blossoms. These
winds are mentioned here in the plural form because they give
results, unlike the barren wind (Ar-Rih Al-’Aqim, see Adh-
Dhariyat 51:41), which is mentioned in the singular and
described as barren since it does not produce anything;
because results can only be produced when there are two or
more things.
iAnd We sent the winds fertilizing. $
‘Abdullah bin Mas*ud said, “The wind is sent bearing water
from the sky, then it fertilizes the clouds until rain begins to
generously fall, just as the milk of the pregnant camel flows
generously.” 121 This was also the opinion of Ibn ‘Abbas,
Ibrahim An-Nakha*i and Qatadah. 13 ' Ad-Dahhak said: “Allah
sends it to the clouds and it gets fertilized and becomes full of
water.” 141 TJbayd bin TJmayr Al-Laythi said: “Allah sends the
wind which stirs up the earth, then Allah sends the wind
which raises clouds, then Allah sends the wind which forms
clouds, then Allah sends the fertilizing wind which pollinates
the trees. Then he recited,
cf9'
{And We sent the winds fertilizing,^
111 At-Tabari 17:84.
121 At-Tabari 17-86.
131 At-Tabari 17:87-88.
141 At-Tabari 17:88
151 Ibid.
389
Surah 15. Al-Hiir (21-25) ( Part-14 )
Fresh Water is a Blessing from Allah
iand We give it to you to drink,) This means, “and We send it
down to you fresh and sweet, so that you can drink it; if We
had wished. We could have made it salty (and undrinkable)”, as
Allah points out in another Ayah in Surat Al-Waqi‘ah, where He
says:
iill jj Ji jp'f j, jjifc %'$)
ad
iTell Me! The water that you drink, is it you who cause it to
come down from the rain clouds, or are We the cause of it
coming down? If We willed, We verily could make it salty (and
undrinkable), why then do you not give thanks (to Allah)?)
(56:68-70).
And Allah says:
f3 & Lilt sfj* JjJ xs& j>)
iHe it is Who sends water down from the sky; from it you
drink and from it (grows) the vegetation on which you send
your cattle to pasture.) (16:10)
iZ&k fi V;)
iand it is not you who are the owners of its supply.)
The meaning is, “You are not taking care of it; rather We send
it down and take care of it for you, making springs and wells
flourish on the earth." If Allah so willed, He could make it
disappear, but by His mercy He sends it down and makes it
fresh and sweet, maintaining the springs, wells, rivers and so
on, so that they may drink from it all year long, water their
livestock and irrigate their crops.
The Power of Allah to initiate and renew Creation
o*l) ty))
iAnd certainly We! We it is Who give life, and cause death,)
Here Allah tells us of His power to initiate creation and
renew it. He is the One Who brings life to creatures out ' of
390
Tafslr Ibn Kathir
nothingness, then He causes them to die, then He will
resurrect gill of them on the Day when He will gather them
together. He also tells us that He will inherit the earth and
everyone on it, and then it is to Him that they will return.
Then He tells us about His perfect knowledge of them, the first
and the last of them. He says
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iAnd indeed, We know the first generations of you who had
passed away...}.
Ibn ‘Abbas said, “The first generations are all those who have
passed away since the time of Adam. The present generations
and those who will come afterward refer to those who are alive
now and who are yet to come, until the Day of Resurrection.”* 1 '
Something similar was narrated from ‘Ikrimah, Mujahid, Ad-
Dahhak, Qatadah, Muhammad bin Ka‘b, Ash-ShaTa and
others.* 2 *
Ibn Jarir reported from Muhammad bin Abi Ma'shar, from
his father, that he heard ‘Awn bin ‘Abdullah discussing the
following Ayah with Muhammad bin Ka*b:
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iAnd indeed, We know the first generations of you who had
passed away, and indeed, We know the present generations of
you (mankind), and also those who will come afterwards},
and it was stated that it refers to the rows for prayer.
Muhammad bin Ka*b said, “This is not the case.
ipi iix &;}
iAnd indeed, We know the first generations of you who had passed
away} it refers to those who are dead or have been killed, and;
ib^}
iand also those who will come afterwards} meaning those who
have yet to be created.
I 1 * At-Tabari 17:91.
* 2 > At-Tabari 17:90-92.
393
Surah 15. Al-Hiir (26-27) (Part-14)
4And verily your Lord will gather them together. Truly, He is
Most Wise, (and) Knowing}.”
‘Awn bin ‘Abdullah said, “May Allah help you and reward
you with good.” 111
J5
V
J?
5‘p'f / /■ V
426. And indeed, We created man from dried (sounding) clay
of altered mud.}
427. And the }inn, We created earlier from the smokeless flame
of fire.}
The Substances from which Mankind and Jinns were
created
Ibn ‘Abbas, Mujahid and Qatadah said that Salsal means
dry mud. 121 The apparent meaning is similar to the Ayah:
cc o* cjfc-}
4He created man (Adam) from sounding clay like the potter's
clay, And He created the jinns from a smokeless flame of fire.}
(55:14-15)
It was also reported from Mujahid that,
4^,}
idried (sounding) clay} means “putrid", 131 but it is more
appropriate to interpret an Ayah with another Ayah.
p~ ^}
iof altered mud} means the dried clay that comes from mud,
which is soil. “Altered” here means smooth.
/ A' i »
o;
4And the jinn, We created earlier} means before creating
humans.
111 At-Tabari 17:90.
121 At-Tabari 17:96.
[3) At-Tabari 17:97.
392
Tafsir Ibn Kathir
' i
ifrom the smokeless flame of fire Ibn ‘Abbas said, “It is the
smokeless flame that kills.” 11 ' Abu Dawud At-Tayalisi said that
Shu*bah narrated to them from Abu Ishaq, who said: “I visited
Umar Al-Asamm when he was sick, and he said: ‘Shall I not
tell you a Hadith that I heard from ‘Abdullah bin Mas*ud? He
said: This smokeless flame is one of the seventy parts of the
smokeless fire from which the Jinn where created. Then he
recited,
i o; Jj j;
4And the Jinn, We created earlier from the smokeless flame of
fire}.’’* 2 '
The following is found in the Sahih,
•Juej f Si Jl>-j i jU {a jt>JI C~lL > -j i j y iSySfru , Jl
nThe angels were created from light, the Jinn were created from
a smokeless flame of fire, and Adam was created from that
which has been described to you V 3 '
The Ayah is intended to point out the noble nature, good
essence and pure origin of Adam.
\ij p- ot & & &
j£\ pi Jli T T ^ J yl ,ill U Jli ^ ofri jl zi)
fr- J* J. 'C « i . o Ji /Oili. — iJ
428. And (remember) when your Lord said to the angels: "J
am going to create a man (Adam) from dried (sounding) clay of
altered mud."}
429. "So, when I have fashioned him completely and breathed
into him (Adam) of My spirit (the soul which I created for
(1 > At-Tabari 17:99.
121 At-Tabari 16:21.
Muslim 4 :2294 .
393
Surah 15. Al-Hiir (34-38) (Part-14)
him,) then fall down, prostrating yourselves before him."}
430. So the angels prostrated themselves, all of them together. $
431. Except Iblis (Shaytan) - he refused to be among the
prostrate.}
432. (Allah) said: “O Iblis! What is your reason for not being
among the prostrate?"
433. [Iblis] said: “I am not one to prostrate myself to a human,
whom You created from dried (sounding) clay of altered
mud."}
The creation of Adam, the Command to the Angels to
prostrate to Him, and the Rebellion of Iblis
Allah informs us of how He mentioned Adam to His angels
before He created him, and how He honored him by
commanding the angels to prostrate to him. He mentions how
His enemy Iblis, amidst all the angels, refused to prostrate to
him out of envy, disbelief, stubbornness, arrogance, and false
pride. This is why Iblis said:
* fr ce, jSl ^ty
41 am not one to prostrate myself to a human, whom You
created from dried (sounding) clay of altered mud.}
this is like when he said,
Ji jU & gZL i> £ tty
4 / am better than him (Adam), You created me from Fire and
him You created from clay.}[ 7:12)
and
4^ tfil Jlijvty
4" Do you see this one whom You have honored above me..."}
[17:62]
tili il > j JU c\j Jlty
434. (Allah) said: “Then leave, for verily, you are an
outcast.”}
394
Tafsir Ibn Kathir
435. " And verily, the curse shall be upon you until the Day of
Recompense."}
436. [ Iblis ] said: "O my Lord! Then give me respite until the
Day they (the dead) will be resurrected."}
437. Allah said: “ Then verily, you are of those reprieved,"}
438. “Until the Day of the time appointed."}
The Expulsion of Iblis from Jannah, and His Reprieve
until the Day of Resurrection
Allah tells us how He issued an unconditional command to
Iblis to leave the position he held among the highest of
heights. He told him that he was an outcast, i.e., cursed, and
that he would be followed by a curse that would hound him
until the Day of Resurrection. It was reported that Said bin
Jubayr said: “When Allah cursed Iblis, his image into
something different from that of the angels, and he made a
sound like a bell. Eveiy bell that rings on this earth until the
Day of Resurrection is part of that. This was reported by Ibn
Abi Hatim.
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439. [Iblis] said: “O my Lord! Because You misled me, I shall
indeed adorn the path of error for them (mankind) on the earth,
and I shall mislead them all."}
440. "Except Your chosen (guided) servants among them."}
441 . (Allah) said : "This is the way which will lead straight to
Me."}
442. “Certainly, you shall have no authority over My servants,
except those of the astray who follow you."}
443. And surely, Hell is the place promised for them all.}
444. It has seven gates, for each of those gates is a class
assigned.}
395
Surah 15. Al-Hiir (39-44) ( Part-14 )
The Threat of Iblis to tempt Mankind, and Allah's
Promise of Hell for him
Allah informed about the rebellion and arrogance of Iblis, in
that he said to the Lord:
4 Because You misled me,} i.e., because You misled me and
misguided me.
41 shall indeed adorn the path of error for them } meaning, for the
progeny of Adam.
4dfX 1
4on the earth,} meaning - I will make sin dear to them, and will
encourage, provoke and harass them to commit sin.
4and l shall mislead them all.} meaning - just as You have misled
me and have ordained that for me.
4Except Your chosen, (guided) servants among them.} This is like
the Ayah:
t / f* v % * •i S'
•* , ' / v
«ji t
4“Do you see this one whom You have honored above me, if
You give me respite until the Day of Resurrection, I will surely
seize and mislead his offspring, all but a few!"} (17:62).
4(Alldh) said}, i.e., threatening and warning Iblis.
4This is the way which will lead straight to Me.}
means, ‘all of you will return to Me, and I will reward or
punish you according to your deeds: if they are good then I
will reward you, and if they are bad then I will punish you.’
396
Tafsir Ibtt Kathir
This is like the Ayah :
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iVerily, your Lord is ever watchful. $ (89:14)
and
iAnd it is up to Allah to show the right way.} (16:9)
iCettainly, you shall have no authority over My servants} meaning,
Vou will have no way to reach those for whom I have decreed
guidance.’
dibit ^
^except those of the astray who fallow you.}
Ibn Jarir mentioned that Yazld bin Qusayt said: “The
Prophets used to have Masjids outside their cities, and if a
Prophet wanted to consult with his Lord about something, he
would go out to his place of worship and pray as Allah
decreed. Then he would ask Him about whatever was
concerning him. Once while a Prophet was in his place of
worship, the enemy of Allah - meaning Iblls - came and sat
between him and the Qiblah (direction of prayer). The Prophet
said, 1 seek refuge with Allah from the accursed Shay tan.'
[The enemy of Allah said, ‘Do you know who you are seeking
refuge from? Here he is!’ The Prophet said, 1 seek refuge with
Allah from the accursed Shaytan], and he repeated that three
times. Then the enemy of Allah said, Tell me about anything
in which you will be saved from me.’ The Prophet twice said,
‘No, you tell me about something in which you can overpower
the son of Adam?’ Each of them was insisting that the other
answer first, then the Prophet said, Allah says,
Si cr %
rp-
^Certainly, you shall have no authority over My servants,
except those of the astray who fallow you.}
The enemy of Allah said, *1 heard this before you were even
bom.’ The Prophet said, ‘And Allah says,
Surah 15. Al-Hijr 1 39-44 ) ( Part-14 )
397
p. %\ & && p ^ u
iAnd if an evil whisper comes to you from Shay tan then seek
refuge with AllSh. Verily, He is All-Hearing, All-Knowing}
(7:200).
By Allah, I never sense that you are near but I seek refuge
with Allah from you.’ The enemy of Allah said, *You have
spoken the truth. In this way you will be saved from me.’ The
Prophet said, Tell me in what ways you overpower the son of
Adam.’ He said, T seize him at times of anger and times of
desire. 1 * 1 '
iAnd surely, Hell is the place promised for them all.}
meaning, Hell is the abode designated for all those who follow
Iblls, as Allah says in the Qur’an:
«ii j. .* JK
ibut those of the sects (Jews, Christians and all the other non-
Muslim nations) that reject it (the Qur'an), the Fire will be
their promised meeting place. }( 1 1:17)
The Gates of Hell are Seven
Then Allah tells us that Hell has seven gates:
i
ifor each of those gates is a (special) class (of sinners)
assigned.}
means, for each gate a portion of the followers of IblTs have
been decreed, and they will have no choice in the matter. May
Allah save us from that. Each one will enter a gate according
to his deeds, and will settle in a level of Hell according to his
deeds.
Ibn Abi Hatim recorded that Samurah bin Jundub reported
from the Prophet about.
* >•
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m
At-Tabari 17:105.
399
Surah 15. Al-Hiir (45-50) ( Part-14 )
448. No sense of fatigue shall touch them, nor shall they be
asked to leave it.
449. Declare to My servants that I am truly the Forgiving, the
Most Merciful . >
450. And that My torment is indeed the most painful
torment. 4
Description of the People of Paradise
Since Allah mentioned the condition of the people of Hell, He
followed that by mentioning the people of Paradise. He tells us
that they will dwell in Gardens and water springs.
4^i
4Enter it in peace ^ meaning free of all problems.
4and security.} meaning free from all fear and concern. They
will not have any fear of expulsion, nor will they fear that their
condition will be disrupted or end.
>> /<• . * •#
4And We shall remove any deep feeling of bitterness from their
breasts. (So they will be like) brothers facing each other on
thrones.}
Al-Qasim narrated that Abu Umamah said: “The people of
Paradise will enter Paradise with whatever enmity is left in
their hearts from this world. Then, when they come together,
Allah will remove whatever hatred the world has left in their
hearts.” 1 11 Then he recited:
4And We shall remove any deep feeling of bitterness from their
breasts.}
This is how it was narrated in this report, but Al-Qasim bin
‘Abdur-Rahman is weak in his reports from Abu Umamah.
However, this is in accord with the report in the Sahih where
HI
At-Tabari 17:107.
400
Tafsir Ibn Kathir
Qatadah says, “Abu Al-Mutawakkil An-Naji told us that Abu
Said Al-Khudri told them that the Messenger of Allah sg said:
0=? Y)^ J* Iff Sjijjijl
(*-^ Oif *P**J 'il klJlf jvJUii <^4^
«^jl Jy-i
"The believers will be removed from the Fire, and they will be
detained on a bridge between Paradise and Hell. Then judgment
will be passed between them concerning any wrong they have
committed in this world against one another, until they are
cleansed and purified. Then permission will be given to them to
enter Paradise .n” 111
4No sense of fatigue shall touch them > meaning no harm or
hardship, as was reported in the Sahuhs :
Nj
j a.
oi
ti Ji ,
o? 1 Sil jt*
*Allah' commanded me to tell Khadijah the good news of a
jeweled palace in Paradise in which there will be no toil and no
fatigue, b* 21
(*-* ^
inor shall they (ever) be asked to leave it.$ As was reported in the
Hadlth:
.y dl Op t ljjl 1 yj> yC, “ji I ^>wlj jf dl ! JaI !J :
^ ^ op ‘ \yrr> if jp i \Ju\ 1 fi fra 'ji
a tjbi l y
«/f will be said, O dwellers of Paradise! You will be healthy
and never fall sick; you will live and never die; you will be
young and never grow old ; you will stay here and never
leave fr 3 *
Al-Bukhari no. 6535.
^ Path Al-Bari 7 : 166 , Muslim 4 : 1887 .
• 3| Muslim 4:2182.
402
Surah 15. Al-Hijr (51-56) (Part-14)
Allah says:
Oyu V V* <1 ^
^Wherein they shall
dwell (forever) . They
will have no desire to be
removed from it.}
(18:108)
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y** J'J
^ Declare to My
servants, that I am truly
the Oft-Forgiving, the
Most Merciful. And that
My torment is indeed
the most painful
torment .}
meaning, ‘ O
Muhammad, tell My
servants that I am the
source of mercy and I
am the source of punishment.’ Similar Ayat to this have
already been quoted above, which indicate that we must
always be in a state between hope (for Allah’s mercy) and fear
(of His punishment).
n« .jx&jjp
Li ^ J IS ijJ LSi I>li. j jl
'f -J' > * -J ' /■ /> ^ ^ ^ ,
Jli {p J 1^13)
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-r*
v yu jii iljji yui ijtj ji .juu> ^
jjli -*t» ^ ■‘r~= 3 ' ' ^ Jli fgj.jJe ^iu 1^1 Jr?
c>; l»-i ; (j'j Jli '“^OS^jJl ^3 Vi iS*JI{
4S;^.juji
^51. And tell them about the guests (i.e., the angels) of
Ibrahim.}
452. When they entered upon him, and said: “ Saldman
(peace!)." He said: “ Indeed we are frightened of you."}
402
Tafsir Ibn Kathir
453. They said: "Do not be afraid! We bring you the good
news of a boy possessing much knowledge and wisdom. "}
454. He said: "Do you give me this good news while old age
has overtaken me? Of what then is your news about?”}
455. They said: "We give you good news in truth. So do not
be of those who despair."}
456. He said: "And who despairs of the mercy of his lord
except those who are astray?”}
The Guests of Ibrahim and their Good News of a Son for
Him
Allah is saying: Tell them, O Muhammad, about the story of
4the guests of Ibrahim.}’
4 they entered upon him, and said: "Saldman (peace!)." He
said: "Indeed we are frightened of you."}
meaning that they were scared. The reason for their fear has
been mentioned previously, which is that they noticed that
these guests did not eat of the food that was offered, which
was a fattened calf.
i j~£ 1
4They said: "Do not be afraid!..."} meaning, do not be scared.
4 We bring you the good news of a boy possessing much
knowledge and wisdom.}
this refers to Ishaq, as was previously mentioned in Surat
Hud. Then
4He said} meaning he spoke with wonder and astonishment,
asking for confirmation, because he was old and his wife was
old:
Surah 15. Al-Hiir (57-60) (Part-14
403
4Do you give me this good news while old age has overtaken
me? Of what then is your news about?}
They responded by confirming the good news they had
brought, good news after good news:
o;
iThey said: “We give you good news in truth. So do not be of
those who despair."}
457. He said: “What then is the business for which you have
come, O messengers?"}
458. They said: “We have been sent to a guilty people."}
459. "(All) except the family of Lut, all of whom we are to save
(from the destruction)."}
460. " Except for his wife, of whom We have IJ1 decreed that she
shall be of those who remain behind."}
The Reason why the Angels came
Allah tells us that after Ibrahim had calmed down from the
excitement of this good news, he started to ask them why they
had come to him. They said,
dl taj \}
4We have been sent to a guilty people.}
meaning the people of Lut. They told him that they were going
to save the family of Lot from among those people, except for
his wife, because she was one of those who were doomed.
Thus it was said,
y a vs && •*>
l 1 * “ Qaddamd ” meaning, “we have determined” is interpreted by the
scholars of Tafsir as it has been translated. They say that the
angels speak in this form because of their closeness to Allah, a
status of which other creatures do not have the honor. See the
Tafsir of Af-Tabari .
Surah 15. Al-Hijr (65-66) ( Part-14 )
405
lii- [yjdj -l3 Sij ^ J*
£ji»A» jA> jj'i' ilU,’i \lLoij
f#;
in
of
465. "Then travel for a portion of the night with your family,
and you go behind them in the rear, and let no one amongst
you look back, but go on to where you are ordered."}
466. And We made this decree known to him that those
(sinners) would be rooted out in the early morning.}
Lut is ordered to leave with His Family during the Night
Allah tells us that His angels ordered Lut to set out after
part of the night had passed. They told him to walk behijnd
them, to protect them. Similarly, the Messenger of Allah
would walk in the rear of the army on military campaigns,
order to help the weak and carry those who had no means
transport.
453 pB-vt %}
iand let no one amongst you look back,}
meaning - when you hear the people screaming from thjeir
torment, do not turn around to look at them; leave them
face whatever punishment and vengeance is coming to them
ibut go on to where you are ordered.} - it is as if they had a guide
with them to show them the way.
ijj\ <4’i
4And We made this decree known to him} meaning - We already
told him about that.
4 ^ % &}
ithat those (sinners) would be rooted out in the early morning.}
meaning in the morning, as in another Ayah.
4 Indeed , morning is their appointed time. Is not the morning
near?} [11:81]
to
406
Tafoir Ibn Kathir
% Vi Jtt j-lf
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>^+»"i (^l
467. And the inhabitants of the city came rejoicing .}
466. [Lilt] said: "Verily, these are my guests, so do not shame
me.”}
469. "And have Taqwd of Allah, and do not disgrace me.”}
470. They said: “Did we not forbid you from entertaining any
of the ’Alamin?”}
471. [Lilt] said: "These are my daughters, if you must act
(so)."}
472. Verily, by your life, in their wild intoxication, they were
wandering blindly.}
The People of the City arrive upon the Angels, thinkin g
that they are Men
Allah tells us about how Lut’s people came to him when they
found out about his handsome guests, and they came happily
rejoicing about them.
4[Lut] said: "Verily, these are my guests, so do not shame me.
And have Taqwd of Allah, and do not disgrace me.”}
This is what Lot said to them before he knew that his guests
were messengers from Allah, as mentioned in Surat Hud, but
here (in this Surah), we have already been told that they are
messengers from Allah, and this is followed by an account of
Lot's people coming and his exchange with them. However,
here the conjunction { wa, meaning “and”) does not imply the
sequence of events, especially since there is something to
indicate that this is not the case. They said answering him,
4Did we not forbid you from entertaining (or protecting) any of
the 'Alamin?}
meaning, ‘did we not tell you that you should not have anyone
Surah 15. Al-Hiir (67-72) ( Part-14)
407
as a guest?’ He reminded them about their womenfolk and
of
an
what their Lord had created for them in the women
permissible sexual relationships. This issue has already be|en
explained and is no need to repeat the discussion here.* 1 *
of this happened while they were still unaware of
inevitable calamity and punishment that was about to befall
them the following morning. Hence Allah, may He be exalted,
said to Muhammad $sg,
^ J
4 Verily , by your life, in their wild intoxication, they were
wandering blindly .}
Allah swore by the life of His Prophet jg, which is
immense honor reflecting his high rank and noble status. ‘Amr
bin Malik An-Nakari reported from Abu Al-Jawza’ that Han
‘Abbas said: “Allah has never created or made or formed a ay
soul that is dearer to him than Muhammad jg. I never heard
that Allah swore by the life of anyone else. Allah says,
iVerily, by your life, in their wild intoxication, they were
wandering blindly.}
meaning, by your life and the length of your stay in this worj
4in their wild intoxication, they were wandering blindly. }^
This was reported by Ibn Jarir. Qatadah said:
&
iin their wild intoxication } “It means - in their misguided state;l
4 they were wandering blindly} means - they were playing.”* 31 ‘Ali
bin Abi Talhah reported that Ibn ‘Abbas said:
d,
* ! * See the Tafsir of Surah Hud.
[2] At-Tabari 17:118.
131 At-Tabari 17:119.
409
Surah 15. Al-Hiir (73-77) (Part-14)
down, and stones of baked clay [As-SijjU) raining down upon
them. The discussion of As-SijjU in Surah Hud is a sufficient
explanation.
Allah said:
iSurely, in this are signs for those who see.}
meaning that the traces of the destruction of that city are
easily visible to any one who ponder about it, whether they
look at it with physical eyesight or mental and spiritual
insight, as Mujahid said concerning the phrase.
ithose who see} he said, “those who have insight and
discernment. ”* 1 *
It was reported from Ibn ‘Abbas and Ad-Dahhak that it
referred to those who look.' 2 * Qatadah said: “those who le£im
lessons”.* 3 '
iU&A}
} those who see} therefore the meaning is “those who
ponder”.
The City of Sodom on the Highroad
4And verily, they were right on the highroad.}
meaning that the city of Sodom, which was physically dnd
spiritually turned upside down, and pelted with stones until it
became a foul smelling lake (the Dead Sea), is on a route that
is easily accessible until the present day. This is like the Ayah,
4 Verily, you pass by them in the morning, and at night. Will
you not then reflect?} (37:137-138).
111 At-Tabari 17:120.
* 2 ' At-Tabari 17:121.
* 3 ' At-Tabari 17:121.
410
Tafsir Ibn Kathir
4 '■iff illi j
iSurely, there is indeed a sign in that for the believers .)
meaning, ‘All that We did to the people of Lut, from the
destruction and the vengeance, to how We saved Lut and his
family, these are clear signs to those who believe in Allah and
His Messengers.’
478. And the Dwellers of Al-Aykah, were also wrongdoers.)
479. So, We took vengeance on them. They are both on an
open route, plain to see .)
The Destruction of the Dwellers of Al-Aykah, the People
of Shu'ayb
The Dwellers of Al-Aykah, were the people of Shu'ayb. Ad-
Dahhak, Qatadah and others said that Al-Aykah refers to
intertwined treesJ 1 * Their evildoing included associating
partners with Allah (Shirty, banditry and cheating in weights
and measures. Allah punished them with the Sayhah (the
awful cry or torment), the earthquake, and the torment of the
Day of Shadow. 121 They lived near the people of Lut, but at a
later time, and the people of Lut were known to them, which
is why Allah says,
ijd 00
iThey are both on an open route, plain to see.)
Ibn ‘Abbas, Mujahid, Ad-Dahhak and others said, “a visible
route.” 131 This is why, when Shu'ayb warned his people, he
said to them,
t^==^t •j'jf
iAnd the people of Lut are not far off from you!) [1 1:89]
I Jt £0
1,1 At-Jabari 17:125.
|2) Ibn Kathir explains this later in the Tafsir of Surat Ash-Shu‘ar&.’
131 At-Tabari 17:125.
Surah 15. Al-Hijr (80-84) ( Part-14 )
411
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480. And verily, the Dwellers of Al-Hijr denied the\
Messengers .>
481 . And We gave them Our signs, but they were averse to
them.}
482. And they used to hew out dwellings from the mountains,
( feeling ) secure .}
483 . But the Sayhah (torment - awful cry) overtook them in the
early morning.}
484. And all that they used to earn availed them not.}
The Destruction of the Dwellers of Al-Hijr, Who are the
People called Thamud
The Dwellers of the Al-Hijr were the people of Thamud who
rejected their Prophet, Salih. Whoever denies even one
Messenger, then he has disbelieved in all of the Messengers,
thus they are described as rejecting “the Messengers”. Allah
tells us that he (Salih) brought them signs to prove that what
he was telling them was true, such as the she-camel which
Allah created for them out of a solid rock in response to the
supplication of Salih. This she-camel was grazing on thieir
lands, and the people and the camel took water on alternate
days that were well-known. When they rebelled and killed | it,
he said to them,
Ji-
4" Enjoy yourselves in your homes for three days. This is a
promise which will not be belied."} (1 1:65]
Allah said:
its® $ £» £2 &;}
4And as for Thamud, We showed them and made the path of
truth clear but they preferred blindness to guidance.} [41:17]
Allah tells us that,
JLif «
412
Tafsir Ibn Kathir
4 And they used to hew out dwellings from the mountains,
(feeling) secure .}
meaning, they were without fear and they had no real need for
those houses; it was merely a form of extravagance and work
without a purpose. This could be seen from their work in the
houses in the Al-Hijr through which the Messenger of Allah jg
passed on his way to Tabuk. He covered his head and urged his
camel to go faster, saying to his Companions:
i ty M ^ j‘i (tf\ i JJ. i : v»
U p At jf
“Do not enter the dwellings of those who were punished unless
you are weeping, and if you do not weep then make yourself
weep out of fear that perhaps what struck them may also strike
yoM-B* 1 ’
4But the Sayhah (torment - awful cry) overtook them in the
early morning .} meaning in the morning of the fourth day.
ZfSb IX \S
4And all that they used to earn availed them not.}
meaning all of the benefits that they used to gain from their
crops and fruits, and the water which they did not want to
share with the she-camel that they killed so that it would not
reduce their share of the water - all of that wealth would not
protect them or help them when the command of their Lord
came to pass.
CJ4; Cy u >ji\) luU- I aj}
485. And We did not create the heavens and the earth and all
that is between them except with the truth, and the Hour is
surely coming, so overlook their faults with gracious
forgiveness.}
486. Verily, your Lord is the Knowing Creator.}
IM
Ahmad 2 :91 .
Surah 15. Al-Hiir (85-86) (Part-14
The World has been created for some Purpose, then the
Hour will come
Allah says,
^ Vi Cj i j
{And We did not create the heavens and the earth and all that
is between them except with the truth, and the Hour is surely
coming}, i.e., with justice to -
Q \& 'S
{requite those who do evil with that which they have done }
[53:31]
Allah says,
Si 'jf*' U& S-j* \}/& iwM S” «stti L^> tA>V*j sU' tili-
{And We did not create the heaven and the earth, and all that
is between them without purpose! That is what those who
disbelieve think! Then let those who disbelieve be warned of the
Fire!}( 38:27)
v Jtff 30 if v t4[ pS
{“Did you think that We created you in play, and that you
would not be brought back to Us?" So exalted be Allah, the
Truth, the King, none has the right to be worshipped but He,
the Lord of the Honored 7?irone/^(23:115-116).
Then Allah informed His Prophet jg about the Hour, and that
it will be the faults of the idolators when they insult him and
reject the Message that he brings to them. This is like thi
Ayah,
/ Jib,* > I*, 'f'frV
Or-» pi- J«j fr*
{So him away from them, and say: "Saldm (Peace!)." But ,
they will come to know} (43:89). i
Mujahid, Qatadah and others said: “This was before fighting
was prescribed”. It is as they said, because this Surah was
revealed in Makkah and fighting was prescribed after the Hijrah .
414
Tafsir Ibn Kathir
iVerily, your lord is the Knowing Creator)! 15:86).
This is a confirmation of the Day of Resurrection and that
Allah, may He be exalted, is able to bring the Hour to pass. He
is the Creator and nothing is beyond Him. He is the Knowing,
Who knows what has been dispersed from people’s bodies and
scattered throughout the regions of the earth, as He says:
o&' j*j ck .*4hi J
..ju 'i&z g % jj; j in, 4 Tii ,:ji] U[
jji y
<Is not He, Who created the heavens and the earth able to
create the like of them? Yes, indeed! He is the Knowing,
Creator. Verily, His command, when He intends a thing, is
only that He says to it, "Be!” - and it is! So glorified and
exalted is He above all that they associate with Him, and in
whose Hands is the dominion of all things, and to Him you
shall return. >(36:81-83).
4,87. And indeed, We have bestowed upon you seven of the
MathaniP 1 and the Grand Qur'an .)
488. Look not with your eyes ambitiously at what We have
given to certain classes of them, nor grieve over them. And
lower your wings to the believers .)
A Reminder of the Blessing of the Qur’an and the
Co mm a n d to focus on its Message
Allah is saying to His Prophet Since We have given you
the Grand Qur’an, then do not look at this world and its
attractions, or the transient delights that we have given to its
people in order to test them. Do not envy what they have in
this world, and do not upset yourself with regret for their
m
Ma.th6.ni means “often recited .
Surah 15. Al-Hiir (87-88) (Part-14
415
rejection of you and their opposition to your religion.
iAttd lower your wings to the believers who follow you}
(26:215) meaning - be gentle with them, like the Ayah ,
Jai>
iVerily, there has come unto you a Messenger from among
yourselves. It grieves him that you should receive any injury or
difficulty. He is anxious for you, for the believers - he is full of
pity, kind and merciful}(9:\28).
There were some differences among the scholars over the
meaning of “seven of the Mathani’. Ibn Mas'ud, Ibn ‘Umar, Ibn
‘Abbas, Mujahid, Said bin Jubayr, Ad-Dahhak and others said
that they are the seven long (Surahs), meaning Al-Baqarah, Al-
‘Imran, An-Nisa’, Al-Ma’idah, Al-An‘am, Al-A‘raf and Yunus.
There are texts to this effect reported from Ibn ‘Abbas and
Said bin Jubayr. Said said: “In them, Allah explains the
obligations, the Hudud (legal limits), stories and rulings.” Ibn
‘Abbas said, “He explains the parables, stories and lessons.” 111
The second opinion is that they (the seven of the Mathanil
are Al-Fatihah, which is composed of seven Ayat. This was
reported from ‘Ali, Umar, Ibn MasUd and Ibn ‘Abbas. Ibn
‘Abbas said: “The Bismillah ,’ 2 ’ is completing seven Ayah,
which Allah has given exclusively to you (Muslims).”* 3 * This is
also the opinion of Ibrahim An-Nakha‘i, ‘Abdullah bin Umayr,
Ibn Abi Mulaykah, Shahr bin Hawshab, Al-Hasan Al-Basri arid
Mujahid.* 4 ’
Al-Bukhari, may Allah have mercy on him, recorded two
Hadlths on this topic. (The first) was recorded from Abu Said
bin Al-Mu‘alla, who said: “The Prophet sfe passed by me while I
1,1 At-Jabari 17:130-132.
* 2 * That is the statement “BismUldhir-Rahmanir-Rahim " , which means,
“In the Name of Allah, the Most Gracious, the Most Mercifu.”
Accordingly, the Fatihah comprises seven Ayat.
* 3 * At-Tabari 17:133.
* 4 > At-Jabari 17 :135.
416
Tafslr Ibn Kathir
was praying. He called out for me but I did not come until I
finished my prayer. Then I came to him, and He asked,
jl ilLLu La*
“What stopped you from coming to me?* I said, T was
praying’. He said,
Jii ji;
"‘Did not Allah say
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iO you who believe! Answer Allah (by obeying Him) and (His)
Messenger when he calls you . . . ?> [8:24]
“4 * — Jl IjA £j>-\ o! Jj Jjj (jii i-\ viLili-f 'if
“Shall I not teach you the most magnificent Surah before 1 leave
the Masjid ?#
Then the Prophet went to leave the Masjid, and I reminded
him, so he said,
4 0 ? dli) ' v_y 4jl
4 ‘Al-Hamdu Lillahi Rabbit-' Alamin [All praises and thanks be
to Allah, the Lord of all that exists]} {1:2).
jlijl £ili ^
* This is the seven of the Mathani and the Qur'an which I have
been given.*”
(The second Hadith) was reported from Abu Hurayrah who
said that the Messenger of Allah ^ said:
jTjiilj
« Umm Al-Qur'an (the Mother or the Essence of the Qur'an,) is
the. seven Mathani, and the Grand Qur'an. n 1 * 1
This means that Al-Fatihah is the seven Mathani and the
Grand Qur’an, but this does not contradict the statement that
the seven Mathani are the seven long Surahs, because they
also share these attributes, as does the whole Qur’an. As Allah
m
Path Al-Bari 8 :232 .
417
Sural: 15. Al-Hiir (89-93) ( Part-14 )
says,
a %
iAllah has sent down the best statement, a Book (this Qur'an),
its parts resembling each oilier in goodness and truth, oft-
recited) (39:23).
So it is oft-recited in one way, and its parts resemble one
another in another way, and this is also the Grand Qur’an.
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iLook not with your eyes ambitiously at what We have given to
certain classes of than) [20:131]
meaning, be content with the Grand Qur’an that Allah has
given to you, and do not long for the luxuries and transient
delights that they have.
iLook not with your eyes ambitiously)
Al-‘Awfi reported that Ibn ‘Abbas said: “He [in this Ayah }
forbade a man to wish for what his companion has.”' 11
iat what We have given to certain classes of them,)
Mujahid said: “This refers to the rich.”* 21
j'vji* <> £0 X3T jff j\ bl fa)
489. And say (O Muhammad): "I am indeed a plain
wamer.")
490. As We have sent down on the Muqtasimin (conspiring
confederates),)
491 . Who have made the Qur'an into parts.)
492. So, by your Lord, We shall certainly call all of than to
account.)
493 . For all that they used to do.)
111 Al-Tabari 17:141.
121 Al-Tabari 17:141.
418
Tafsir Ibrt Kathir
The Messenger jg is a Plain Warner
Allah commanded His Prophet jg to tell the people:
41 am indeed a plain zvamer}
coming to warn the people of a severe punishment that they
will suffer if they reject him, as happened to those nations
before them who disbelieved in their Messengers, upon whom
Allah sent His punishment and vengeance. In the two Sahihs
it is reported from Abu Musa that the Prophet jg said:
cjt j yi ! : JUi \ 4i -di I U
AAjS ^jA apQati jjjljl Ul c
I j*4~? OjjS’j ^ j a *• \j2iiaj\j
At O-i*- La if J~* jv^Lali
If ii ^ 4'^J (jjLi*- Jlij
«77i(? parable of myself and that with which Allah has sent me
is that of a man who came to his people and said, ‘O people! I
have seen the [invading] army with my own eyes, and I am a
naked warmer, so escape, escape!' Some of his people obeyed him
and set out at nightfall, setting off at a slow pace and managing
to escape. Others did not believe him and stayed where they
were until the next morning when the [invading] army overtook
them and destroyed them, wiping them out. This is the parable
of the one who obeys me and follows what I have brought, and
the example of the one who disobeys me and rejects the truth
that I have brought
Explanation of “Al-Muqtasimin”
4 the Muqtasimm} refers to those who had made a pact to
oppose, deny, and insult the Prophets. Similarly, Allah tells us
about the people of Salih:
^ JcOjj ait ts ■ yu^
I 1 * FathAl-Bari 13:264, Muslim 4:1788.
Surah 15. Al-Hiir (89-93) ( Part-14 1
419
iThey said, “Swear to one another [Taqdsamu] by Allah that
we shall make a secret night attack on him and his household
[27:49|
i.e., they plotted to kill him at night. Mujahid said “Taqdsamu
means they swore an oath."
4And they swear by Allah with their strongest oaths, that Allah
will not raise up one who dies^(16:38).
ui \yjs=£
4(11 will be said): “Did you not before swear that you would
not leave (the world for the Hereafter )} (14:44)
<Are they those, of whom you swore that Allah would never
show them mercy}[ 7:49j
It is as if they took an oath for every single thing that they
denied in this world, so they are called the Muqtasimin.
4Who have made the Qur'an into parts .}
meaning, they have split up the Books that were revealed to
them, believing in parts of them and rejecting parts of them.
Al-Bukhari reported that Ibn ‘Abbas said,
4'-^~tt
4Who have made the Qur’an into parts.}
“They are the People of the Book, who divided the Book into
parts, believing in some of it, and rejecting some of it.” 111
Some have said that Al-Mutaqasimin refers to the Quraysh,
that the Qur’an means this Qur’an [as opposed to the
Scriptures of the People of the Book), and that “made it into
pails referred to what ‘Ata’ said that some of them said that
he (the Prophet sg) was a sorcerer, some said he was crazy, or
a soothsayer. These various allegations were the parts. This
111 Fath Al-B&ri 8 :233 .
420
Tafslr Ibn Kathlr
opinion was also reported from Ad-Dahhak and others.
Muhammad bin Ishaq reported from Ibn ‘Abbas that Al-
Walid bin Al-Mughlrah - holding a noble position among the
people - rallied a group of Quraysh behind him when Al-
Mawsim (the time for pilgrims to meet in Makkah for Hajj) had
come. He said to them, “O people of Quraysh! The time of Al-
Mawsim has come, and delegations of Arabs will come to you
during this time. They will have heard some things about this
companion of yours (meaning the Prophet jg), so agree on one
opinion, let there be no contradicting or denials of each other’s
sayings”. They said, “And you, 0 Abu ‘Abd Shams, give us an
opinion and we will say that.” He said, “No, you make the
suggestions and I will listen.” They said, “We say he is a
soothsayer.” He said, “He is not a soothsayer.” They said, “We
say he is crazy.” He said, “He is not crazy.” They said, “We say
he is a poet.” He said, “He is not a poet.” They said, “We say he
is a sorcerer.” He said, “He is not a sorcerer.” They said, “So
what should we say?” He said, “By Allah, what he says is as
palatable (to the average person) as something sweet, so you
cannot say anything against it without it being obviously false.
Therefore the most appropriate thing you can say is that he is a
sorcerer.” So they left having agreed upon that, and Allah
revealed concerning them:
iWho have made the Qur'an into parts > meaning, of
different types, and
4So, by your Lord, We shall certainly call all of them to
account. For all that they used to do >
Those were the group who said that about the Messenger of
Allah jg.”* 11
iSo, by your Lord, We shall certainly call all of them to
account. For all that they used to do.$
111 Sirah Ibn Hisham, 1 :288. This narration is not authentic due to
one of the narrators being unknown .
421
Surah 15. Al-Hiir (94-99) ( Part-14 )
Abu Ja'far reported
from Ar-Rabl‘ that Abu
Al-‘Aliyah said, “All the
people will be asked
about two things on the
Day of Resurrection:
what they used to
worship, and what
their response was to
the Messengers.”* 11 ‘Ali
bin Abi Talhah repor-
ted that Ibn ‘Abbas
said,
ds;;&
4So, by your Lord, We
shall certainly call all of
them to account. For all
that they used to do.}
then he said:
A * M 1
r asos&s nv
- s' s"' ' -'.r
• >'***'’ •+
.'.H ' 'l'"
A»i Juuji V'y >. •
0 3&J JLfrtj ^
wcm\m jf
‘i. P'ot <sCgiJi j>» ^
<So on that Day no question will be asked of man or ]inn as to his
sin } (55:39).
He said, “They will not be asked, T>id you do such and such?’
Because Allah knows better than they do about that. But He
will say, *Why did you do such and such?’”* 21
494. Therefore openly proclaim what you have been
111 At-Tabari 17:150.
* 2 * At-Tabari 17:150.
422
Tahir Ibti Kathir
commanded, and turn away from the idolators .>
495. Truly, We will suffice you against the mockers ,)
496. Who make another god along with Allah; but they will
come to know .fr
497. Indeed, We know that your breast becomes tight because of
what they say.)
498. So glorify the praises of your Lord and be of those who
prostrate themselves (to Him).)
499. And worship your Lord until the certainty (i.e. death)
comes to you.)
The Command to proclaim the Truth openly
Allah commanded His Messenger to convey what He sent
him with, to proclaim and spread the Message, which means
confronting the idolators with it. Ibn ‘Abbas said that the Ayah,
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4Therefore openly proclaim that what you have been
commanded,)
means, “Go ahead with it.” 111 According to another report it
means,
“Therefore proclaim that which you commanded.”
Mujahid said, “It is reciting the Qur’an aloud during
prayer.” 121 Abu TJbaydah reported that ‘Abdullah bin MasTkd
said, “The Prophet jg was still practicing and preaching Islam
secretly until this Ayah was revealed:
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4Therefore openly proclaim that which you are commanded)
then he and his Companions came out into the open.”* 31
111 At-Tabari 17:151.
121 At-Tabari 17:151.
131 At-Tabari 17:152.
423
Surah 15. Al-Hijr (94-99) ( Part-14 )
The Co mman d to turn away from the Idolators, and the
Guarantee of Protection against the Mockers
Allah’s statement,
iand turn away from idolators. Truly, We will suffice you
against the mockers.)
meaning - convey that which has been revealed to you by your
Lord, and do not pay attention to the idolators who want to
turn you away from the signs of Allah.
t-L iA* J)
iThey wish that you should compromise for them, so that they
would compromise far you) (68:9).
Do not fear them because Allah will suffice you against
them, and He will protect you from them. This is like the
Ayah:
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40 Messenger! Proclaim that which has been revealed to you
from your Lord. And if you do not do it, then you have not
conveyed His Message. Allah will protect you from mankind.)
[5:67]
Muhammad bin Ishaq said: “The great ones of the mockers
were five people, who were elders and noblemen among their
people. From Banl Asad bin ‘Abd Al-TJzza bin Qusayy there
was Al-Aswad bin Al-Muttalib Abu Zam‘ah. According to what
I heard, the Messenger of Allah (s^) had supplicated against
him because of the pain and mockery he had suffered at his
hands. He sg| had said,
a ojJ J ^S-\ 1 3
«0 Allah, make him blind and take (the life of) his son.*
From Ban! Zahrah there was Al-Aswad bin ‘Abd Yaghuth bin
Wahb bin ‘Abd Manaf bin Zahrah. From Banl Makhzum there
was Al-Walld bin Al-Mughlrah bin ‘Abdullah bin “Umar bin
Makhzum. From Banl Sahm bin ‘Amr bin Husays bin Ka*b bin
425
Surah 15. Al-Hiir (94-99) ( Part-14 )
to know.}
This is a strong warning and grave threat against those who
have other deities along with Allah.
Encouragement to bear Difficulties, and the Command
to glorify and worship Allah until Death
Allah said,
Si <4‘-> 4*^5 Cr** a*.
4 Indeed , We know that your breast becomes tight because of
what they say. So glorify the praises of your Lord and be of
those wlw prostrate themselves (to Him).}
meaning “We know, O Muhammad, that you are distressed by
their insults towards you, but do not let that weaken your
resolve or cause you to give up conveying the Message of
Allah. Put your trust in Him, for He will suffice you and will
support you against them. Keep yourself busy with
remembering Allah, praising Him, glorifying Him, and
worshipping Him (which means Salah, or prayer)’ Hence Allah
says:
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}So glorify the praises of your Lord and be of those who
prostrate themselves (to Him)}
Imam Ahmad reported from Nu'aym bin Hammar that he
heard the Messenger of Allah say: *
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« Allah said, “O son of Adam! It is not too difficult for you to
perform four Rak'dt at the beginning of the day, (and if you do
them,) I will take care of you until the end of if."* 111
iJi JDt £ Xl\j}
iAnd worship your Lord until the certainty comes to you}
(15:99).
Al-Bukhari said: “Salim said, ‘(This means) death.’” 12 ' This
111 Ahmad 5:286.
121 Fath Al-Bari 8:235.
=±2 Tafslr Ibn Kathir
Salim is Salim bin ‘Abdullah bin 'Umar. Ibn Jarir also
recorded from Salim bin ‘Abdullah,
jLj JLtt ,}
iAnd worship your Lord until the Yaqm comes to you.}
He said, “Death.” 111 It is reported in the Sahih from Umm Al-
‘Ala’- one of the women of the Ansar - that when the
Messenger of Allah ^ entered upon ‘Uthman bin Maz*un after
he had died, Umm Al-‘Ala’ said, “May the mercy of Allah be
upon you, Abu As-Sa“ib. My testimony over you is that Allah
has honored you.” The Messenger of Allah ^ said,
2>i !>i iiiji;
11 How do you know that Allah has honored him?*
I said, “May my father and mother be sacrificed for you,
Messenger of Allah! If not him, then who else?” He said,
djliJl <1 ‘ Jlii y* lif*
O
«As far as he is concerned, the death has come to him, and I
hope for good for him .» 121 This is evidence that the meaning
of this Ayah,
iAnd worship your Lord until the certainty comes to you.}
is that acts of worship, such as prayer and the like, are
obligatory on man so long as his mind is sound, so he should
pray according to his best ability.
It was reported in Sahih Al-Bukhari from ‘Imran bin Husayn
jfe that the Messenger of Allah ^ said:
p 0^ ‘ 1-LfrUi jU jji i Uili
oPray standing, and if you cannot, then sitting, and if you
cannot, then on your side.* 131
From this we may understand that it is a mistake to
interpret Yaqui (the certainty) as Ma'rifah (“spiritual knowing”)
111 At-Jabari 17:160.
121 FathAl-Bdri 3:137.
131 FathAl-Bdri 2:684.
427
Surah 15. Al-Hijr (94-99) ( Part-14 )
as some of the Sufis do. According to them, when one of them
attains the level of Ma'rifah, they consider him to be free of
these obligations. This is disbelief, misguidance and ignorance.
The Prophets - peace be upon them - and their companions,
were the most knowledgeable of people about Allah, about His
rights. His attributes, and the glorification that He deserves.
But at the same time, they were the people who worshipped
Him the most, continuing in good deeds until the time they
died. Therefore, what is meant by Vdqm here is death, as we
have stated above.
To Allah be praise and thanks. Praise be to Allah for His
guidance. It is to Him that we turn for help and it is in Him
that we put our trust. He is the One Whom we ask to help us
to reach the best of circumstances, for He is the Most
Generous and Kind.
This is the end of the Tafsir of Surat Al-Hijr. Praise be to
Allah, the Lord of all that exists.
428
Tafsir Von Kathir
The Tafsir of Surat An-Nahl
(Chapter - 16)
Which was revealed in Makkah
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In the Name of Allah, the Most Gracious, the Most Merciful.
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41. The Event ordained by Allah has indeed come, so do not
seek to hasten it. Glorified and Exalted be He above all that they
associate as partners with Him .}
Warning about the approach of the Hour
Allah is informing about the approach of the Hour in the
past tense [in Arabic] in order to confirm that it will
undoubtedly come to pass. This is like the following Ay at, in
which the verbs appear in the past tense in Arabic:
4SY
' * .. . . . i',, '
iMankind's reckoning has drawn near them, while they turn
away in heedlessness .^[21:1]
4The Hour has drawn near, and the moon has been cleft.}
[54:1]
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4so do not seek to hasten it.} means, what was far is now near, so
do not try to rush it. As Allah said,
- ^ w •* „
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4And they ask you to luisten the torment (for them), and had it
not been for a term appointed, the torment would certainly have
Surah 16. An-Nahl (1) ( Part-14 )
429
come to them. And surely, it will come upon them suddenly
while they are unaware! They ask you to hasten on the torment.
And verily! Hell, of a surety, will encompass the disbelievers }
(29:53-54).
Ibn Abi Hatim reported from TJqbah bin ‘Amir that the
Messenger of Allah jg said:
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“Wfien the Hour approaches, a black cloud resembling a shield
will emerge upon front the west. It will continue rising in the
sky, then a voice will call out, 'O mankind!' The people will
say to one another, 'Did you hear that?' Some will say, 'yes',
but others toil! doubt it. Then a second call will come, ‘O
mankind!' The people will say to one another, ‘Did you hear
that?' And they will say, 'Yes.' Then a third call will come, 'O
mankind!' The Event ordained by Allah has indeed come, so do
not seek to hasten if
The Messenger of Allah sg said:
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— (Jb
«Bi/ the One in Whose Hand is my soul, two men will spread
out a cloth, but will never refold it; a man will prepare his
trough, but will never water his animals from it; and a man
will milk his camel, but will never drink the milk.” Then he
said, " The people will be distracted.”^
Then Allah tells us that He is free from their allegations of
partners to their worship of idols, and making equals for Him.
Glorified and exalted be He far above that. These are the
people who deny the Hour, so He says:
111 Al-HSkim 4 :539 .
430
Tafsir Ibn Kathtr
iAffA Hi #*; ^)
^Glorified and Exalted be He above all that they associate as
partners with Him.)
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i2. He sends down the angels with the Ruh (revelation) of His
command to those servants of His whom He wills (saying):
" Warn mankind that none has the right to be worshipped but I,
so have Taqwa of Me.")
Allah sends Whomever He wills with the Message of
Tawhtd
i&A &>
iHe sends down the angels with the Ruh) refers to the revelation.
This is like the Ayah
by
in.A
iAnd thus We have sent to you a Rfth (revelation) by Our
command. You knew not what is the Book, nor what is the
faith. But We have made it a light by which We guide
whomever We will among Our servants.) (43:52)
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4 to those servants of His whom He wills) meaning the
Prophets, as Allah says:
iAllah best knows where to place His Message.) [6:124]
iAllah chooses Messengers from angels and from men.)
(22:751
4He sends the Ruh (revelation) by His command to whoever
among His servants He wills to, that he may warn of the Day
of Meeting. The Day when they will (all) come out, nothing
about them will be hidden from Allah. Whose is the kingdom
this Day?: It is Allah's, the One, the Irresistible!} (40:15-16)
i(saying) : “Warn..."} meaning that they should alert
them.
ithat none has the right to be worshipped but I, so have Taqwd
of Me.}
means, “fear My punishment, if you go against My commands
and worship anything other than Me.’
j < >- -■> r i »
43. He has created the heavens and the earth with truth. High
is He, Exalted above all that they associate as partners with
Him.}
44. He has created man from a NutfahJ 11 then behold, this
same (man) becomes an open opponent.}
Allah is the One Who has created the Heavens, the
Earth, and Man
Allah tells us about His creation of the upper realm, which is
the heavens, and the lower realm, which is the earth, and
everything in them. They have been created for a true purpose,
not in vain, so that
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4 He may requite those who do evil with that which they have
done (i.e. punish them in Hell), and reward those who do good,
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432
Tafsir Ibn Kathir
with what is best (i.e. Paradise).} [53:31]
Then He declares Himself to be above the Shirk of those who
worship others besides Him. He is independent of His creation,
alone with no partner or associate. For this reason He
deserves to be worshipped Alone, without partners. Then He
mentions how man has been created from a Nutfah, i.e.,
something that is insignificant, weak and has no value - but
when man becomes independent and is able to fend for
himself - then he begins to dispute with his Lord, may He be
exalted, and disbelieves in Him and fights His Messengers. But
man was created to be a servant, not an opponent, as Allah
says:
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iAnd it is He Who has created man from water, and gave him
descendants, and made Him kindred by marriage, and your
Lord is capable (of all things). And they worship besides Allah,
that which can neither profit them nor harm them; and the
disbeliever is ever a helper (of Shaytdn) against his Lord }
(25:54-55).
And;
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iDoes not man see that We have created him from Nutfah. Yet,
behold he stands as an open opponent. And he puts forth for Us
a parable, and forgets his own creation. He says: " Who will
give life to these bones after they are rotten and have become
dust?" Say: "He will give life to them Who created them the
first time! And He is the knower of every creature!"} (36:77-
Imam Ahmad and Ibn Majah reported that Busr bin
Jahhash said: “The Messenger of Allah spat in his palm,
then he said,
Surah 16. An-Nahl (5-7) ( Part-14 )
433
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: dii f ^iiAii oiL; iii Ji
jljf ijjLjali
u Allah, may He be
exalted, says : “O son of
Adam, how could you be
more powerful than 1
when I have created you
from something like this,
and when I have fash-
ioned you perfectly and
made you complete, you
walk wearing your tzvo
garments and the earth
makes a sound (beneath
your feet). You collect
money but do not give
anything to anyone, then
when the soul of a dying person reaches the throat, you say, 7 want to
give in charity', but it is too late for cltarity . "»* 1 1
Lfj ^3j ^,j,L£=»fe L+ijj *«-»j l+j ^2==d l+i-
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Likji ji \f/j ^
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45 . And the cattle, He has created them for you ; in them there
is warmth (warm clothing), and numerous benefits, and you eat
from them.}
i6. And there is beauty in them for you, when you bring them
Ahmad 2 :410 , Ibn Majah 2 :903 .
Surah 16. An-Nahl (5-7) ( Part-14 )
435
animals for all kinds of purposes, for riding and for carrying
loads, as Allah says:
4/.i
4And verily, there is indeed a lesson for you in the An'am
(cattle). We give you to drink (milk) of that which is in their
bellies. And there are numerous (other) benefits in them for
you. Of them you eat, and on them and on ships you are
carried .) (23:21-22)
t&KZapS px p S «st>
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4 Allah, it is He Who has made cattle for you, so that some you
may ride, and some you may eat. And you find (many other)
benefits in them; you may reach by their means a desire that is
in your breasts (i.e. carry your goods, loads), and on them and
on ships you are carried. And He shows you His Ayat. Which,
then of the Ayat of Allah do you deny?) (40:79-81).
Thus here Allah says, after enumerating these blessings,
4Uf> A3 ps dtf
4Truly, your Lord is full of kindness, Most Merciful.)
meaning, your Lord is the One Who has subjugated the An'am
(cattle) to you. This is like the Ayat:
'Pf L&f iLjbt c.U c- lli p liL. tl ff)
4Do they not see, that of what Our Hands have created, We
created the An'am (cattle) for them, so that they may own
them, and We subdued them so that they may ride some and
they may eat some. >(36:71-72).
pj iLi 1 {$& ji .p> jc j3 j£j)
436
Tafsir Ibn Kathir
4And He made mounts for you out of ships and cattle. In order
that you may ride on tlteir backs, and may then remember the
favor of your Lord when you mount upon them, and say:
"Glory be to the One Who subjected this to us, and we could
never have it (by our efforts). And verily, to Our Lord we
indeed are to return!"} (43:12-14)
Ibn ‘Abbas said,
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4In them there is warmth } refers to clothing;
iand numerous benefits} refers to the ways in which they derive
the benefits of food and drink from them.”* 11
48. And (He has created) horses, mules and donkeys for you to
ride, and as an adornment. And He creates (other) things of
ivhich you have no knowledge.}
This refers to another category of animals that Allah has
created as a blessing for His servants; horses, mules and
donkeys, all of which He made for riding and adornment. This
is the main purpose for which these animals were created. It
was reported in the Two Sahlhs that Jabir bin ‘Abdullah said:
“The Messenger of Allah jg forbade us to eat the meat of
domestic donkeys, but he allowed us to eat the meat of
horses.”* 21
Imam Ahmad and Abu Dawud reported with two chains of
narration, each of which meet the conditions of Muslim, that
Jabir said: “On the day of Khaybar we slaughtered horses,
mules and donkeys. The Messenger of Allah sg forbade us from
eating the mules and donkeys, but he did not forbid us from
eating the horses.”* 3 *
According to Sahih Muslim, Asma’ bint Abi Bakr (may Allah
be pleased with them both) said: “At the time of the Messenger
*'* At-Jabari 17:168.
* 21 Fath Al-Bari 9 :570 , Muslim 3 :1541 .
* 3 ' Ahmad 3:356,362, Abu Dawud 4:149, 151.
437
Surah 16. An-Nahl (9) ( Part-14 )
of Allah we slaughtered a horse and ate it when we were in
Al-Madinah.”* 11
4 jij L+1*J 4J)> jc-j^
49. And it is up to Allah to show the right way. But there are
ways that stray. And had He willed, He would have guided
you all.}
Explanation of the Different Religious Paths
When Allah mentioned the animals which may be used for
the purpose of physical journeys, He also referred to the
moral, religious routes that people may follow. Often in the
Qur’an there is a shift from physical or tangible things to
beneficial spiritual and religious matters, as when Allah says,
j'jrt ji. }
iAnd take a provision (with you) far the journey, but the best
provision is Taqwa (piety, righteousness).} [2:197]
And,
40 Children of Adam! We have granted clothing far you to
cover yourselves, as well as for adornment; but the raiment of
righteousness, that is better.} [7:26]
Since Allah mentioned cattle and other such animals in this
Surah, all of which are ridden or can be used in any way
necessary, carrying people’s necessities for them to distant
places and on difficult journeys - then He mentions the ways
which people follow to try to reach Him, and explains that the
right way is the one that does reach Him. He says:
4^£2i Jej}
iAnd it is up to Allah to show the right way.}
This is like the Ay at,
cA lAr 5 •Ar'^ '• 'it. $j}
iAnd verily, this is My straight path, so follow it, and do not
m
Muslim 3 : 1541 .
Surah 16. An-Nahl (10-11) (Part-14)
439
4lf your Lord had willed, then all who are in the earth would
have believed.} (10:99)
Kiijj |»»y J* V) l>*Q* jft lily ili
4 owrl oVlV iLK"” ol
4A«d if your Lord had so willed, He could surely, have made
humanity one Ummah, but they will not stop disagreeing.
Except those for whom your Lord has granted mercy. And it is
for this that He did create them; and the Word of your Lord has
been fulfilled (i.e. His saying) : "Surely, I shall fill Hell with
Jinn and men all together."} (11:118-119).
iiSAi m ja k & ft
t'A 'ft* 4 <a> Cftft fxfi + ft
420. He it is Who sends water down from the sky; from it you
drink and from it (grows) the vegetation on which you send
your cattle to pasture.}
422. With it He causes crops to grow for you, the olives, the
date palms, the grapes, and every kind of fruit. Verily, in this
there is indeed an evident proof and a manifest sign for people
who give thought.}
The Blessings of Rain, and explaining how it is one of
the Signs
When Allah mentions the blessings of cattle and other
animals that He has granted mankind, He then mentions how
He has blessed them by sending rain down from the sky
above, which has been fulfilling the needs and bringing joy to
people and their cattle. Allah says:
4££i j3>
ifrorn it you drink} meaning, He made it fresh and pure so that
they can drink it, not salty and undrinkable.
4 ,
iand from it (grows) the vegetation on which you send your
cattle to pasture.}
Ill
At-Tabari 17:178.
441
Surah 16. An-Nahl (12-13) ( Part-14 )
Signs in the Subjection of Night and Day, the Sun and
the Moon, and in that which grows on Earth
Allah mentions the mighty signs and immense blessings to
be found in His subjection of night and day, which follow one
another; the sun and moon, which revolve; the stars, both
fixed and moving through the skies, offering light by which
people may find their way in the darkness. Each of (these
heavenly bodies) travels in its own orbit, which Allah has
ordained for it, and travels in the manner prescribed for it,
without deviating in any way. All of them are under His
subjugation, His control and His decree, as Allah says:
JiV'j jSi a J£$c 34 '
4 ’ yJei' ii' Qfj
^Indeed, your Lord is Allah, Who created the heavens and the
earth in Six Days, and then He rose (Istawa) over the Throne.
He brings the night as a cover over the day, seeking it rapidly,
and (He created) the sun, the moon, the stars (all) subjected to
His command. Surely, His is the creation and commandment.
Blessed is Allah, the Lord of all that exists !} (7:54)
Thus Allah says;
iStirely, in this are proofs for people who understand . ^
meaning, they are indications of His immense power and
might, for those who think about Allah and understand His
signs.
ft
4And whatsoever He has created of varying colors on the earth
for you.}
When Allah points out the features of the skies, He also
points out the wondrous things that He has created on earth,
the variety of its animals, minerals, plants and inanimate
features, all having different colors and shapes, benefits and
qualities.
4a. *-$
442
Tafsir Ibn Kathir
4Verily, in this is a sign for people who reflect. }
meaning (those who remember) the blessings of Allah and give
thanks to Him for them.
424. And He it is Who subjected the sea (to you), that you
may eat from the fresh tender meat, and that you bring forth
out of it ornaments to wear. And you see the ships plowing
through it, that you may seek from His bounty and that you
may perhaps be grateful .$
415. And He has driven firm standing mountains into the
earth, lest it should shake with you; and rivers and roads, that
you may guide yourselves.
416. And (by the) landmarks; and by the stars, they guide
themselves. $
417. Is then He Who creates the same as one who creates, not?
Will you not then reflect ?$
418. And if you would try to count the favors of Allah, you
would never be able to count them. Truly, Allah is Forgiving,
Most Merciful
Signs in the Oceans, Mountains, Rivers, Roads and Stars
Allah tells us how He has subjected the seas, with their
waves lapping the shores, and how He blesses His servants by
subjecting the seas for them so that they may travel on them,
and by putting fish and whales in them, by making their flesh
permissible to eat - whether they are caught alive or dead - at
all times, including when people are in a state of Ihram. He
has created pearls and precious jewels in the oceans, and
made it easy for His servants to recover ornaments that they
can wear from the ocean floor. He made the sea such that it
carries the ships which plow through it. He is the One Who
taught mankind to make ships, which is the inheritance of
443
Surah 16. An-Nahl (14-18) (Part-14)
their forefather Nuh. He was the first one to travel by ship, he
was taught how to make them, then people took this
knowledge from him and passed it down from generation to
generation through the centuries, so that they could travel
from country to country and from place to place, bringing
goods from here to there and from there to here. Thus Allah
says:
ithat you may seek from His bounty and that you may perhaps
be grateful.} - for His bounty and blessings.
Then Allah mentions the earth and how He placed in it
mountains standing firm, which make it stable and keep it
from shaking in such a manner that the creatures dwelling on
it would not be able to live. Hence Allah says,
iAnd the mountains He has fixed firmly.} (79:32).
iand rivers and roads} meaning He has made rivers which flow
from one place to another, bringing provision for His servants.
The rivers arise in one place, and bring provision to people
living in another place. They flow through lands and fields and
wildernesses, through mountains and hills, until they reach the
land whose people they are meant to benefit. They meander
across the land, left and right, north and south, east and west -
rivers great and small - flowing sometimes and ceasing
sometimes, flowing from their sources to the places where the
water gathers, flowing rapidly or moving slowly, as decreed by
Allah. There is no god besides Him and no Lord except Him. He
also made roads or routes along which people travel from one
land or city to another, and He even made gaps in the
mountains so that there would be routes between them, as He
says:
4 And We placed broad highways for them to pass through.}
(21:31]
444
Tafsir Ibn Kathir
¥
4And landmarks } meaning, signs like great mountains and small
hills, and so on, things that land and sea travelers use to find
their way if they get lost.
•> •‘Sif 'V
4^^-r. (►»
iand by the stars ( during the night), they (mankind) guide
themselves.}
meaning, in the darkness of the night. This was the opinion of
Ibn ‘Abbas.* 11
Worship is Allah’s Right
Then Allah tells us of His greatness, and that worship
should be directed to Him alone, not to any of the idols which
do not create but are rather themselves created. Thus He says
41$ then He, Who creates, the same as one who does not create?
Will you not then reflect?}(l6:l7).
Then He shows His servants some of the many blessings He
granted for them, and the many kinds of things that He has
done for them. He says;
4And if you would try to count the favors of Allah, you would
never be able to count them. Truly, Allah is Forgiving, Most
Merciful.} (16:18)
meaning that He pardons and forgives them. If He were to ask
you to thank Him for sill of His blessings, you would not be
able to do so, and if He were to command you to do so, you
would be incapable of it. If He punishes you. He is never
unjust in His punishment, but He is Forgiving and Most
Merciful, He forgives much and rewards for little. Ibn Jarir
said: “It means that Allah is Forgiving when you fail to thank
Him properly, if you repent and turn to Him in obedience, and
strive to do that which pleases Him. He is Merciful to you and
(i)
Al-Tabari 17:185.
445
Surah 16. An-Nahl (19-21) ( Part-14 )
YM
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does not punish you
if you turn to Him
and repent.” 1 11
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419. And Allah knows
what you conceal and
what you reveal.}
420. Those whom they
invoke besides Allah
have not created any-
thing, but are themselves
created.}
421. (They are) dead,
not alive; and they do
not know when they will
be resurrected.}
Allah tells us that He
knows what is hidden
in people’s hearts as
well as what is apparent. He will reward or punish everyone
for their deeds on the Day of Resurrection. If their deeds are
good then they will be rewarded, and if their deeds are evil,
then they will be punished.
The gods of the Idolaters are Created, they do not create
Then Allah tells us that the idols which people call on
instead of Him cannot create anything, they are themselves
created, as Al-KhaJS. (Ibrahim) said:
4@$jES 6 $3L &s ZfUZ U '*&}
4"Do you worship that which you (yourselves) carve ? While
m
Al-Tabari 17:187.
447
Surah 16. An-Nahl (24-25) ( Part-14 )
Allah, and their hearts reject the idea of singling Him out, as
Allah says:
{Verily! Those who scorn My worship they will surely enter
Hell in humiliation /> [40:60]
So here, Allah says;
{Certainly}, meaning truly,
4oj4^S ^*J ii' 4^
{Allah knows what they conceal and what they reveal. $
meaning He will requite them for that in full.
{Truly, He does not like the proud. $
(j && 9 ^
424. And when it is said to them : "What is it that your Lord
has revealed?" They say : "Tales of the max of old!" }
{25. They will bear their own burdens in full on the Day of
Resurrection, and also the burdens of those whom they misled
without knowledge. Evil indeed is that which tliey shall bear !}
The Destruction of the Disbelievers and Intensification
of their Punishment for rejecting the Revelation
Allah informs us that when it is said to those liars,
{\)Z & U}
{"What is it that your Lord has revealed?" They say,} not wanting
to answer,
{"Tales of the men of old !" ^
meaning nothing is revealed to him, what he is reciting to us
is just tales of the men of old, taken from the previous Books.
448
Tafsir Ibn Kathlr
As Allah says,
4 1^=4 iS Jk VjuJ>
they say: "Tales of the ancients, which he has written
dcnon, and they are dictated to him morning and afternoon."}
(2Si5j
i.e., they tell lies against the Messenger j§ and say things
contradicting one another, but all of it is false, as Allah says,
y ^ / I ** • •! // ✓ /.i •/ // , . » ..
4 j^Lk-s Vi ijU» viii [££
4Loot at the parables they make of you, so they have gone
astray, and they are not able to find the right way. >>(17:48)
Once they have gone beyond the bounds of the truth,
whatever they say will be in error. They used to say that he
(the Prophet jfe) was a sorcerer, a poet, a soothsayer, or a
madman, then they settled on an idea proposed by their leader,
an individual known as Al-WalTd bin Al-Mughlrah Al-
Makhzumi, when:
m k & % jtS
iHe thought, and plotted. So let him be cursed, how Ik
plotted! And once more let him be cursed, how he plotted! Then
he thought. Then he frowned and he looked in a bad tempered
way; then he turned back, and was proud. Then he said: "This
is nothing but the magic of old.”} (74:18-24)
meaning something that had been transmitted and passed
down. So they dispersed having agreed on this opinion, may
Allah punish them.
iThey will bear their own burdens in full on the Day of
Resurrection, and also of tlw burdens of those whom they misled
without knowledge .}
meaning, *We decreed that they would say that, so they will
carry the burden of their own sins and some of the burden of
those who followed them and agreed with them,’ i.e., they will
be held guilty not only for going astray themselves, but also
for tempting others and having them follow them. As it says in
Surah 16. An-Nahl (24-25) ( Part-14 )
449
a Hadith :
Iri J* jyr^ j4 i ji ^ ^ Jl ^ j**
'j i*B\ ^jA ^Ul I {jA 5-lp j IS’ iJ^Li Jl li-J 1 ll—i
J. Ju> >&
« Whoever invites people to guidance, he will receive a reward
like that of those who follow him, without diminishing their
reward in the least. And whoever invites people to misguidance,
he will bear a burden of sin like that of those who follow him,
without diminishing their burden in the least. a* 1 '
Allah says;
g pB
iThey shall bear their own loads, and other loads besides their
own; and they shall be questioned about their false allegations
on the Day of Resurrection (29:13)
Al-‘Awfi reported from Ibn ‘Abbas that it is like the Ayah:
j)j$ Ji) p) ^
iThat they may bear their own burdens in full on the Day of
Resurrection, and also of the burdens of those whom they misled
without knowledge (16:25)
Allah says,
pB
4They shall bear their own loads, and other loads besides their
own > (29: 13). 121
Mujahid said: “They will bear the burden of their own sins,
and they will bear the sins of those who obeyed them, but that
will not lessen the punishment of those who obeyed them at
all.” 131
<. *i . ' Ji ii' J6 Oi ^BB
;C\ \K" - -> .-'.ir :{ > > ,'.i - -
o'.' **-“• fj* ^ Jt >-**>» o;
111 MusUm 4:2060.
121 At-Tabari 17:191.
131 Af-Tabari 17:190.
450
Tafslr Ibn Kathir
$. '.yS\j iji i\ !>i il\ ijj ju ^ k$ 3fe£
426. Those before them indeed plotted, but Allah struck at the
foundation of their building, the roof fell down upon them from
above them, and the torment overtook them from directions they
did not perceive .}
427. Then, on the Day of Resurrection, He will disgrace them
and will say: "Where are My (so-called) partners, those over
which you caused so much discord?" Those who have been
given the btowledge will say : "Indeed it is a Day of disgrace
and misery for the disbelievers. "4
Discussion about what the previous Peoples did, and
what was done to Them
4j-£?
iThose before than indeed plotted ,}
Al-‘Awfi reported that Ibn ‘Abbas said: “This refers to
Namrud (Nimrod), who built the tower.’’* 11 Others said that it
refers to Bukhtanassar (Nebuchadnezzar). The correct view is
that this is said by way of example, to refute what was done
by those who disbelieved in Allah and associated others in
worship with Him. As Nuh said,
4"And they have hatched a mighty scheme."} (71:22)
meaning, they used all sorts of ploys to misguide their people,
and tempted them to join them in their Shirk via all possible
means. On the Day of Resurrection their followers will say to
them:
iZti \ 2 & jz
4"Nay, but it was your plotting by night and day, when you
ordered us to disbelieve in Allah and set up rivals to Him!”}
(34:33)
(M
At-Jabari 17:193.
Surah 16. An-Nahl (26-27) ( Part-14 )
451
41^ iii
ibut Allah struck at the foundation of their building.}
meaning, He uprooted it and brought their efforts to naught.
This is like the Ayah:
t % \fs& u£}
iEvery time they kindled the fire of war, Allah extinguished
it.} (5:64)
and
■4$ » rvik prj?. oyjn, ^ cJiij fjljJSi f j. iif
jM !#»
4But Allah's (torment) reached them from a place where they
were not expecting it, and He cast terror into their hearts so
that they destroyed their own dwellings with their own Itands
and the hands of the believers. So then take admonition, O you
with eyes (to see).} [59:2]
Allah says here:
« itfat X&S ^ c»i ^
ibut Allah struck at the foundation of their building, and then
the roof fell down upon them, from above them, and the
torment overtook them from directions they did not perceive.
Then, on the Day of Resurrection, He will disgrace them}
[16:26-27]
meaning. He will expose their scandalous deeds and what they
used to hide in their hearts, and He will bring it out in the
open. As He says,
iThe Day when all the secrets will be (exposed and) examined.}
(86:9)
They will be displayed and made known, as found in the
Two Sahihs, where Ibn “Umar reported that the Messenger of
Allah said:
ij& 5 ji : JUj jji j 4 udi {£ i\'ji jsj
452
Tafoir Ibn Kathir
tOn the Day of Resurrection a banner will be set up by his
backside for every deceitful person, (whose size is) in accordance
with the amount of his deceit. It be said, " This is the one who
deceived so-and-so, the son of so-and-so.
Thus, what they used to plot in secret will be made public.
Allah will humiliate them before all of His creation, and the
Lord will say to them, in rebuke and reprimand;
uOJI j}}
{Where are My (so-called) partners, those over which you
caused so much discord?}
meaning, you fought and made enemies for their sake, so
where are they now to help and save you?
{Can they help you or (even) help themselves?} [26:93]
{Then will (man) have no power, nor any helper.} [86: 10]
When evidence and proof is established against them, and the
Word (of Allah) is justified against them, and they will be
unable to give any excuse, realizing that escape is impossible,
then
0J\ dsM ft}
{Those who have been given the knowledge will say}
who are the leaders in this world and the Hereafter and who
know about the truth in this world and the Hereafter - will
say,
{ifytfosR jp b\}
{ Indeed it is a Day of disgrace and misery for the disbelievers.}
meaning, today those who disbelieved in Allah and worshipped
others who have no power either to benefit or to harm them
are now surrounded by disgrace and punishment.
111 Fath Al-Bdri 10 :578 Muslim 3 : 1360 .
2*' C iyjti ' r „ a i1 ^JUi
J-4* *ri $£J» ^ojlllu li ^Jc
42S. Those whose lives the angels take while they are doing
wrong to themselves. Then, they will (falsely) submit (saying):
“We did not do any evil." (The angels will reply): "Yes!
Truly, Allah is Most Knowing of what you did
429. "So enter the gates of Hell, to abide therein, and indeed,
what an evil abode there is for the arrogant."}
The Condition of the Disbeliever during and alter Death
Allah informs us of the state of the idolaters who are doing
wrong to themselves when death approaches and the angels
come to seize their evil souls.
4i^»
iThen, they will (falsely) submit } meaning, they will make it
appear as if they used to listen and obey by saying,
4.t0r* oi S*-*> 1 ^=»
iWe did not do any evil.} Similarly, on the Day of Resurrection,
they will say,
iBy Allah, our Lord, we were not idolators.} [6:23]
4^3 CT J) iLp- lii £}
4 On the Day when Allah will resurrect them all together; then
they will swear to Him as they swear to you.} [58:18]
Allah says, rejecting what they say,
<^■4* ’ti <z~a '(£**■ ^ Sjili 'iff iij af S]
i“Yes! Truly, Allah is Most Knowing of what you did. So
enter the gates of Hell, to abide therein, and indeed, what an
evil abode there is for the arrogant."} (16:28-29),
meaning, a miserable position in the abode of h umilia tion for
454 Tafstr Ibn Kathir
those who were too
arrogant to pay atten-
tion to the signs of
Allah and follow His
Messengers. They will
enter Hell from the
day they die with
their souls, and their
bodies will feel the
heat and hot winds of
their graves. When
the Day of Resurrec-
tion comes, their
souls will be reunited
with their bodies, to
abide forever in the
fire of Hell, and
% ^
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ilt will not be complete
enough to kill them nor
shall its torment be ligh-
tened for them (35:36)
As Allah says,
iThe Fire, they are exposed to it morning and afternoon. And
on the Day when the Hour will be established (it will be said to
the angels): “ Cause Fir'awn's people to enter the severest
torment!"} (40:46).
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455
Surah 16. An-Nahl (30-32) ( Part-14 )
430. And (when) it is said to those who had Taqwa (piety and
righteousness), "What is it that your Lord has revealed?" They
say: "That which is good." For those who do good in this
world, there is good, and the home of the Hereafter will be
better. And excellent indeed will be the home (i.e. Paradise) of
those who have Taqwa . }
431. 'Adn (Eden) Paradise (Gardens of Eternity) which they
will enter, under which rivers flow, in it they will have all that
they wish. Thus Allah rewards those who have Taqivd .}
432 . Those whose lives the angels take while they are in a pious
state saying (to them) "Saldmun ‘Alaikum (peace be on you!).
Enter Paradise because of what (good) you used to do (in the
world)."}
What the Pious say about the Revelation, their Reward
and their Condition during and after Death
Here we are told about the blessed, as opposed to the
doomed, who, when they are asked,
ipi & r*>
iWhat is it that your Lord has revealed ?}
they will reluctantly answer, “He did not reveal anything, these
are just the fables of old.” But the blessed, on the other hand,
will say, “That which is good,” meaning - He revealed
something good, meaning mercy and blessings for those who
followed it and believed in it. Then we are told about Allah’s
promise to His servants which He revealed to His Messengers.
He says:
C2\ ;Xl ijLjJ ^LjM}
}For those wlw do good in this world, there is good}
This is like the Ayah,
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y/t'ii/ {> ✓. v ✓•I
^Whoever works righteousness - whether male or female - while
being a true believer verily, to him We will give a good life,
and We shall certainly reward them in proportion to the best of
{in it they will have all that they wish > this is like the Ayah:
Si £5® 5fcj JLiVl ^ c u#*
<in it (there will be) all that souls could desire, and all that
eyes could delight in, and in it you will live forever.} [43:71]
fir jfc $f}
{Thus Allah rewards those who have Taqwa .}
meaning, this is how Allah rewards everyone who believes in
Him, fears Him, and does good deeds.
Then Allah tells us about their condition when death
approaches them in a good state, i.e., free from Shirk, impurity
and all evil. The angels greet them and give them the good
news of Paradise, as Allah says:
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{Verily, those who say: “Our Lord is Allah (alone),'' and then
behave righteously, on them the angels will descend (at the time
of their death) (saying) : "Fear not, nor grieve! But receive the
good news of Paradise as you have been promised! I'Ve have
been your friends in the life of this world and are (so) in the
Hereafter. In it you shall have (all) that your souls desire, and
in it you shall have (all) that you ask for. An entertainment
from (Allah), the Oft-Forgiving, Most Merciful. "^(41:30:32)
We have already referred to the Hadiths that have been
reported on the taking of the soul of the believer and the soul
of the disbeliever, when we discussed the Ayah,
fir U& t±9 Qlii i £'• ^ fir
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{Allah will keep firm those who believe, with the word that
stands firm in this world (i.e. they will keep on worshipping
Allah Alone and none else), and in the Hereafter. And Allah
will cause the wrongdoers to stray, and Allah does as He
wills.} (14:27)
458
Tafclr Ibn Kathtr
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<33. Are they but waiting far the angels to come to them, or
there comes the command of your Lord? Thus did those before
them. And Allah did not wrong them, but they were wronging
themselves .)
434. Then, they were afflicted by their evil deeds, and they
were surrounded by that which they used to mock.)
The Disbelievers' Refrain from Faith means that They
were simply awaiting Punishment
Threatening the idolaters for their persistence in falsehood
and their conceited delusions about this world, Allah says: Are
these people waiting only for the angels to come and take their
souls? Qatadah* 11 said:
40r there comes the command of your Lord?) means the Day of
Resurrection and the terror that they will go through.”
Ji )
4Thus did those before them.) means, thus did their predecessors
and those who were like them among the idolaters persist in
their Shirk, until they tasted the wrath of Allah and experienced
the punishment and torment that they suffered.
\Zj)
4And Allah did not wrong them.) because by sending His
Messengers and revealing His Books He gave them enough
warning and clearly demonstrated His proofs to them.
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ibut they were wronging themselves.) meaning, by opposing the
Messengers and denying what they brought. For this reason
m
At-Tabari 17:199.
Surah 16. An-Nahl (35-37) ( Part-14 )
459
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Allah’s punishment
tormented them.
irfi
ithey were surrounded >
meaning, they were
overwhelmed by the
painful torment.
44»*jr-i ‘it \yf ^
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to mock .$ meaning,
they used to make fun
of the Messengers
when they warned
them Allah’s punish-
ment, and for this it will
be said to them on the
Day of Resurrection:
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iThis is die Fire which
you used to belie. b
(52:14).
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435. And those who worshipped others with Allah said: “If
Alliih had so willed, neither we nor our fathers would have
worshipped any but Him nor would we have forbidden anything
without (a command from) Him." Those before them did the
same. Then! Are the Messengers charged with anything but to
460
Tafsir Ibn Kathir
clearly convey the Message ?}
436. And We have indeed sent a Messenger to every Ummah
(community, nation) (saying): “Worship Allah (Alone), and
shun the Taghiit (all false deities)." Then among them were
some whom Allah guided, and among them were some who
deserved to be left to stray. So travel through the land and see
the end of those who denied (the truth).}
437. [Even] if you desire that they be guided, then verily,
Allah does not guide those whom He allowed to stray, and they
will have no helpers .}
The Idolaters Argument that their Shirk was Divinely
decreed, and the Refutation of thin Claim
Allah tells us about the idolators delusion over their Shirk,
and the excuse they claimed for it based on the idea that it is
ordained by divine decree. He says:
<Ji Cti X, tjtl. 'jj jVi l> lai $}
Hi
4(They say:) "If Allah had so willed, neither we nor our fathers
would have worshipped any but Him, nor would we have
forbidden anything without (a command from) Him."}
They had superstitious customs dealing with certain animals,
e.g. the Bahirah ll] the Sa’ibah and the WasQah and other
things that they had invented and innovated by themselves,
with no revealed authority. The essence of what they said was:
“If Allah hated what we did, He would have stopped by
punishing us, and He would not have enabled us to do it.”
Rejecting their confusing ideas, Allah says:
4**k $ &}
4 Are the Messengers charged with anything but to clearly
convey the Message?}
meaning, the matter is not as you claim. It is not the case
that Allah did not rebuke your behavior; rather, He did rebuke
you, and in the strongest possible terms, and He emphatically
!i|
See the Tafsir of Surah Yunus nos . 59-60 .
461
Surah 16. An-Nahl (35-37) ( Part-14 )
forbade you from such behavior. To every nation - that is, to
every generation, to every community of people - He sent a
Messenger. All of the Messengers called their people to worship
Allah (Alone) as well as forbidding them from worshipping
anything or anybody except for Him.
lilt 'jilt'
^Worship Allah (Alone), and shun the Tdghiit (all false
deities).}
Allah continued sending Messengers to mankind with this
Message, from the first incidence of Shirk that appeared
among the Children of Adam, in the people to whom NQh was
sent - the first Messenger sent by Allah to the people of this
earth - until He sent the final Messenger, Muhammad jg|,
whose call was addressed to both men and Jinn, in the east
and in the west. All of the Messengers brought the same
Message, as Allah says:
4 : ft Vi \ V % 4\ &j> % Jj
i — : i"' \"\
4 And We did not send any Messenger before you (O
Muhammad) but We revealed to him (saying): None has the
right to be worshipped but I (Allah), so worship Me (alone and
none else).”} (21:25)
4 And ask (O Muhammad) those Messengers of Ours whom We
sent before you: “Did We ever appointed to be worshipped
besides the Most Gracious (Allah)?"} (43:45)
And in this Ayah
i tnis Ayan, rnian says:
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4And We have indeed sent a Messenger to every Umtnah
(community, nation) (saying): "Worship Allah (alone), and
shun the Taghiit (all false deities)."}
So how could any of the idolators say,
4 } & Ot i Si — t j!^
41f Allah had so willed, we would not have worshipped any but
Him,}
462
Tafsir Ibrt Kathir
The legislative will of Allah is clear and cannot be taken as
an excuse by them, because He had forbidden them to do that
upon the tongue of His Messengers, but by His universal will
[i.e., by which He allows things to occur even though they do
not please Him] He allowed them to do that as it was decreed
for them. So there is no argument in that for them. Allah
created Hell and its people both the Shayatin (devils) and
disbelievers, but He does not like His servants to disbelieve.
And this point constitutes the strongest proof and the most
unquestionable wisdom.
Then Allah informs us that He rebuked them with
punishment in this world, after the Messengers issued their
warning, thus He says:
O* (v4~y iSJL* a*
iThen among them were some whom Allah guided, and among
them were some who deserved to be left to stray. So travel
through the land and see the end of those who denied (the
truth). $
This means: ask about what happened to those who went
against the Messengers and rejected the truth, see how:
& & ?>}
iAllah destroyed them completely, and a similar (end awaits)
the disbelievers . > (47:10)
and,
^ '^j}
4And indeed those before them belied (the Messengers of Allah),
so then how terrible was My denial (punishment)?} (67:18)
Then Allah told His Messenger sg| that His eagerness to guide
them will be of no benefit to them if Allah wills that they should
be misguided, as He says:
iAnd for whoever Allah wills to try with error, you can do
nothing far him against Allah} (5:41).
Nuh said to his people:
Siirah 16. An-Nahl (35-37) ( Part-14 )
463
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&
4“ And my advice will not profit you, even if I wish to give you
good counsel, if Allah's will is to keep you astray. ”^(1 1:34).
In this Ayah, Allah says:
4 j-i« V iji
4(Even) if you desire that they be guided, then verily, Allah
does not guide those wlwm He allowed to stray,} As Allah
says:
^Whomsoever Alldlt allows to stray, then there is no guide for
him; and He lets them wander blindly in their transgressions .}
(7:186)
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iTruly! Those deserving the Word (wrath) of your Lord will
not believe, even if every sign should come to them - until they
see the painful torment } (10:96-97).
4 then verily, Allah } meaning, this is the way in which Allah does
things. If He wills a thing, then it happens, and if He does not
will a thing, then it does not happen. For this reason Allah
says:
4 J-i" <**r.
4 Allah does not guide those whom He allowed to stray,}
meaning the one whom He has caused to go astray, so who
can guide him apart from Allah? No one.
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4And they will have no helpers.} means, they will have no one to
save them from the punishment of Allah,
4Surely, His is the creation and commandment. Blessed is
464
Tafsir Ibn Kathir
Allah, the Lord of all that exists !} (7:54).
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43S. And they swear by Allah with their strongest oaths, that
Allah will not raise up one who dies. Yes, (He will raise them
up), a promise (binding) upon Him in truth, but most of
mankind know not
439. In order that He may make clear to them what they
differed over, and so that those who disbelieved may know that
they were liars. $
440. Verily, Our Word to a thing when We intend it, is only
that We say unto it: "Be!” - and it is.}
The Resurrection after Death is true, there is Wisdom
behind it, and it is easy for Allah
Allah tells us that the idolators swore by Allah their
strongest oaths, meaning that they made oaths swore fervently
that Allah would not resurrect the one who died. They
considered that to be improbable, and did not believe the
Messengers when they told them about that, swearing that it
could not happen. Allah said, refuting them:
■ 4Yes}, meaning it will indeed happen,
I Mj}
4a promise (binding) upon Him in truth,} - meaning it is
inevitable,
ibut most of mankind know not.} means, because of then-
ignorance they oppose the Messengers and fall into disbelief.
Then Allah mentions His wisdom and the reason why He will
resurrect mankind physically on the Day of Calling (between
the people of Fire and of Paradise). He says,
465
Surah 16. An-Nahl (38-40 ( Part-14 )
iltt order that He may make clear to them} means, to mankind,
iwhat they differed over,} means, every dispute.
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ithat He may requite those who do evil with that which they
have done (i.e. punish them in Hell), and reward those who do
good, with what is best (i.e. Paradise).} (53:31)
iand so that those who disbelieved may know that they were liars.}
meaning that they lied in their oaths and their swearing that
Allah would not resurrect those who die. Thus they will be
pushed down by force to the Fire with horrible force on the
Day of Resurrection, and the guards of Hell will say to them:
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iThis is the Fire which you used to belie. Is this magic or do
you not see? Taste its heat, and whether you are tolerant of it
or intolerant of it - it is all the same. You are only being
requited for what you have done.} (52:14-16).
Then Allah tells us about His ability to do whatever He wills,
and that nothing is impossible for Him on earth or in heaven.
When He wants a thing, all He has to do is say to it “Be!” and
it is. The Resurrection is one such thing, when He wants it to
happen, all He will have to do is issue the command once, and
it will happen as He wills, as He says:
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iAnd Our commandment is but one as the twinkling of an eye}
(54:50)
and,
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iThe creation of you all and the resurrection of you all are only
as (the creation and resurrection of) a single person.} (31:28)
And in this Ayah, Allah says:
466
Tafsir Ibti Kathir
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4Wn7y, Our Word to a thing when We intend it, is only that
We say to it: “Be!" - and it is.}
meaning, We issue the command once, and then it happens.
Allah does not need to repeat or confirm whatever He
commands, because there is nothing that can stop Him or
oppose Him. He is the One, the Compelling, the Almighty,
whose power, might and dominion have subjected all things.
None has the right to be worshipped except Him, and there is
no Lord other than Him.
jj 'jH; ^ aii? j I# c * ii & j sj?j>
442 . And as for those who emigrated for the cause of Allah,
after they had been wronged, We will certainly give them good
residence in this world, but indeed the reward of the Hereafter
will be greater; if they but knew!}
442. (They are) those who remained patient, and put their trust
in their Lord.}
The Reward of the Muhajirin
Allah tells us about the reward of those who migrated for His
sake, seeking His pleasure, those who left their homeland
behind, brothers and friends, hoping for the reward of Allah.
This may have been revealed concerning those who migrated
to Ethiopia, those whose persecution at the hands of their own
people in Makkah was so extreme that they left them and
went to Ethiopia so that they would be able to worship their
Lord. Among the most prominent of these migrants were
TJthman bin ‘Affan and his wife Ruqayyah, the daughter of the
Messenger of Allah JaTar bin Abi Talib, the cousin of the
Messenger jg, and Abu Salamah bin ‘Abdul-Asad, among a
group of almost eighty sincere and faithful men and women,
may Allah be pleased with them. Allah promised them a great
reward in this world and the next. Allah said:
4 We will certainly give them good residence in this world,}
467
Surah 16. An-Nahl (43-44) ( Part-14 )
Ibn ‘Abbas, Ash-Sha'bi and Qatadah said: (this means) “Al-
Madlnah."* 11 It was also said that it meant “good provision”.
This was the opinion of Mujahid. 12 * There is no contradiction
between these two opinions, for they left their homes and
wealth, but Allah compensated them with something better in
this world. Whoever gives up something for the sake of Allah,
Allah compensates him with something that is better for him
than that, and this is what happened. He gave them power
throughout the land and caused them to rule over the people,
so they became governors and rulers, find each of them
became a leader of the pious. Allah tells us that His reward for
the Muhajirin in the Hereafter is greater than that which He
gave them in this world, as He says:
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4but indeed the reward of the Hereafter will be greater}
meaning, greater than that which We have given you in this
world.
4if they but knew!}
means, if those who stayed behind and did not migrate with
them only knew what Allah prepared for those who obeyed
Him and followed His Messenger jg. Then Allah describes them
as:
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4 those who remained patient, and put their trust in their
Lord.} (16:42),
meaning, they bore their people’s persecution with patience,
putting their trust in Allah Who made their end good in this
world and the Hereafter.
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443. And I'Ve sent not (as Our Messengers) before you (O
111 At-Tabari 17:205, 206.
121 At-Tabari 17:206.
468
Tafsir Ibn Kathir
Muhammad) any but men, whom We sent revelation. So ask
Ahl Adh-Dhikr, if you know not.)
444. With clear signs and Books (We sent the Messengers).
And We have also revealed the Dhikr to you so that you may
clearly explain to men what was revealed to them, and that
perhaps they may reflect .}
Only Human Messengers have been Sent
Ad-Dahhak said, reporting from Ibn ‘Abbas: “When Allah
sent Muhammad jg as a Messenger, the Arabs, or some of
them, denied him and said, ‘Allah is too great to send a human
being as a Messenger.’ Then Allah revealed:
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41s it a wonder to people that We have sent Our Inspiration to
a man from among themselves (saying) : "Warn mankind. . ."}
and He said,
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4 And We sent not (as Our Messengers) before you (O
Muliammad) any but men, whom We sent Revelation. So ask
Ahl Adh-Dhikr, if you know not.}.
meaning, (ask) the people of the previous Books, were the
Messengers that were sent to them humans or angels? If they
were angels, then you have the right to find this strange, but
if they were human, then you have no grounds to deny that
Muhammad is a Messenger.
Allah says:
ir a
4And We sent not before you (us Messengers) any but men to
whom We revealed, from among the people of townships.}
[12:109]
and not from among the people of heaven as you say.” 1 11 It
was reported by Mujahid from Ibn ‘Abbas that what is meant
m
At-Jabari 17:208.
Surah 16. An-Nahl (43-44) ( Part-14 )
469
by Ahl Adh-Dhikr is the People of the Book. 111 This is as Allah
says:
4Say: “Glorified be my Lord! Am I anything but a man, sent
as a Messenger?" And nothing prevented men from believing
when the guidance came to them, except that they said : "Has
Allah sent a man as (His) Messenger?"} (17:93-94)
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4And We never sent before you (O Muhammad) any of the
Messengers but verily, they ate food and walked in the
markets.} (25:20)
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4And We did not create them (the Messengers, with) bodies
that did not eat food, nor were they immortals. }( 21:8)
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4Say (O Muhammad jfi): "I am not a new thing among the
Messengers."} [46:9],
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4 Say (O Muhammad): “I am only a man like you. It has been
revealed to me."} [18:110]
Then Allah informs those who doubt that a Messenger can be
a human to ask those who have knowledge of the previous
Scriptures about the Prophets who came before: were their
Prophets humans or angels? Then Allah mentions that He has
sent them,
m
iwith clear signs}, meaning proof and evidence, and
Al-Tabari 17:208.
47 1
Surah 16. An-Nahl (45-47) (Part-14)
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devise evil plots feel se-
cure that Allah will not
cause them to sink into
the earth, or that tor-
ment will not seize them
\from where they do not
perceive it?}
446. Or that He may punish them in the midst of their going
to and fro (in their livelihood), so that there be no escape for
them (from Allah's punishment)?}
447. Or that He may punish them where they fear it most?
Indeed, Your Lord is full of kindness, Most Merciful.}
How the Guilty can feel Secure
Allah informs us about His patience, and how He delays the
punishment for the sinners who do evil things and call others
to do likewise, plotting to call others to do evil - even though
He is able to make the earth swallow them or to bring His
wrath upon them.
472
Tafsir Ibn Kathir
ifrom where they do not perceive it}, meaning in such a way that
they do not know where it comes from. As Allah says:
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4Do you feel secure that He Who is over the heaven (Allah),
will not cause you to sink into the earth, when it quakes? Or
do you feel secure that He Who is over the heaven (Allah), will
not send a storm of stones upon you? Then you shall know how
My warning really is.} (67:16-17).
444 * 4
iOr that He may punish them in the midst of their going to
and fro }
meaning, when they are busy with their daily business, travel,
and other distracting activities. Qatadah and As-Suddi said:
44&}
iTheir going to and fro} means their journeys.” 1 11 As Allah says:
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iDid the people of the towns feel secure against the coming of
Our punishment by night while they were asleep? Or, did the
people of the towns feel secure against the coming of Our
punishment in the forenoon while they were playing?} (7:97-
98)
r* ^
iso that there be no escape for them (from Allah's punishment)?}
meaning, it is not impossible for Allah, no matter what their
situation.
iOr that He may punish them where they fear it most?}
meaning, or Allah will take from them what they most fear,
(M
At-Tabari 17:213.
Surah 16. An-Nahl (45-47) ( Part-14 )
473
which is even more frightening, because when the thing you
most fear to happen does happen, this is even worse. Hence
Al-‘Awfi reported that Ibn ‘Abbas said that,
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means that Allah is saying: If I wish, I can take him after the
death of his companion and after he has become frightened of
that.’*' 1 This was also reported from Mujahid, Ad-Dahhak,
Qatadah and others. 121
Then Allah says:
^Indeed your Lord is full of kindness, Most Merciful .> meaning,
because He does not hasten to punish, as was reported in the
Two Sahihs:
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*No one is more patient in the case of hearing offensive speech
than Allah, for they attribute to Him a son, while He [alone] is
giving them provision and good health. ^
And it is also recorded in Two Sahihs,
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* Allah will let the wrongdoer continue until, when He begins
to punish him, He will never let him goJ
Then the Messenger of Allah jg recited:
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iSuch is the punishment of your Lord when He seizes the
(population of) towns while they are doing wrong. Indeed, His
punishment is painful, (and) severe } (11:102) 141
And Allah says:
111 At-Tabari 17:214.
121 At-Tabari 17:215.
131 Fath Al-Bari 13 :372 , Muslim 4 :2160.
141 Fath Al-Bari 8 :205 , Muslim 4 : 1997 .
Surah 16. An-Nahl (51-55) (Part-14)
475
>
their prostrations are their shadows. Abu Ghalib Ash-Shaybani
said: “The waves of the sea are its prayers”. It is as if reason is
attributed to these inanimate objects when they are described
as prostrating, so Allah says:
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4And to Allah prostrate all that are in the heavens and all that
are in the earth, of the moving creatures}
As Allah says:
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4And to Allah (alone) all who are in the heavens and the earth
fall in prostration, willingly or unwillingly, and so do their
shadows in the mornings and in the afternoons .} (13:15)
iand the angels, and they are not proud.} means, they prostrate to
Allah and are not too proud to worship Him.
iThey fear their Lord above them} means, they prostrate out of
fear of their Lord, may He be glorified.
iand they do what they are commanded.} meaning they
continually obey Allah, doing what He tells them to do and
avoiding that which He forbids.
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451. And Allah said “Do not worship two gods. Indeed, He
(Allah) is only One God. Then fear Me Alone.}
452. To Him belongs all that is in the heavens and the earth
and the religion. Will you then fear any other than Allah?}
453 . And whatever of blessings and good things you have, it is
from Allah. Then, when harm toucltes you, unto Him you cry
476
Tafsir Ibn Kathlr
aloud for help >
<54. Then, when He has removed the harm from you, behold!
some of you associate others in worship with their Lord
(Allah))
455. So they are ungrateful for that which We have given
them! Then enjoy yourselves but you will soon come to know)
Allah Alone is Deserving of Worship
Allah tells us that there is no god but He, and that no one
else should be worshipped except Him, alone, without
partners, for He is the Sovereign, Creator, and Lord of all
things.
iHis is the religion Wasiba}
Ibn ‘Abbas, Mujahid, ‘Ikrimah, Maymun bin Mahran, As-
Suddi, Qatadah and others said that this means forever.* 1 * It
was also reported that Ibn ‘Abbas said, “It means
obligatory.”* 2 * Mujahid said: “It means purely for Him,” i.e.,
worship is due to Him Alone, from whoever is in the heavens
and on earth. As Allah says:
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iDo they seek other than the religion of AllSh, while to Him
submitted all creatures in the heavens and the earth, willingly
or unwillingly. And to Him shall they all be returned) (3:83)
This is in accordance with the opinion of Ibn ‘Abbas and
‘Ikrimah, which is that this Ayah is merely stating the case.
According to the opinion of Mujahid, it is by way of
instruction, i.e., it is saying: You had better fear associating
partners in worship with Me, and be sincere in your obedience
to Me. As Allah says:
i'M f ctJir a yi»
111 At-Tabari 17:222.
* 2 > At-Tabari 17:223.
477
Surah 16. Ati-Nahl (5 1-55) ( Part-14 )
iSurely, the pure religion (sincere devotion) is for Allah only.}
(39:3)
Then Allah tells us that He is the One Who has the power to
benefit and harm, and that the provisions, blessings, good
health and help, His servants enjoy are from His bounty and
graciousness towards them.
iThen, when harm touches you, to Him you cry aloud for
help.}
meaning because you know that none has the power to
remove that harm except for Him, so when you are harmed,
you turn to ask Him for help and beg Him for aid. As Allah
says:
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iAnd when harm touches you at sea, those that you call upon
vanish, except for Him. But when He brings you safe to land,
you turn away. And man is ever ungrateful .}( 17:67)
Here, Allah tells us:
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iThen, when He has removed the harm from you, behold! some
of you associate others in worship with their Lord (Allah). So
they are ungrateful for that which We have given them!}
(16:54-55)
It was said that the Ldm here (translated as “So”) is an
indicator of sequence, or that it serves an explanatory
function, meaning, “We decreed that they would conceal the
truth and deny the blessings that Allah has bestowed upon
them. He is the One Who bestows blessings and the One Who
removes distress.’ Then Allah threatens them, saying:
iThen enjoy yourselves} meaning, do what you like and enjoy
what you have for a little while.
457. And they assign daughters to Allah! Glorified (and
Exalted) is He (above all that they associate with Him!). And
for themselves (they assign) what they desire;}
458. And when the news of (the birth of) a female (child) is
brought to any of them, his face becomes dark, and he is filled
with inner grief!}
459. He hides himself from the people because of the evil of
what he has been informed. Shall he keep her with dishonor or
bury her in the earth? Certainly, evil is their decision.}
460. For those who do not believe in the Hereafter is an evil
description, and for Allah is the highest description. And He is
the All-Mighty, the All-Wise.}
Surah 16. An-Nahl (56-60) (Part-14)
479
Among the Behavior of the Idolators was vowing to
Things that Allah had provided for Them to their gods
Allah tells us about some of the heinous deeds of those who
used to perform baseless worship of other gods besides Him,
such as idols and statues, with no grounds for doing so. They
gave their idols a share of that which Allah had provided for
them,
4 .'H, L ^ 'j[ j — ji
477iei/ say: " This is for Allah," according to their claim, "and
this is for our partners." But the share of their " partners " is
not directed to Allah, while the sliare of Allah is directed to
their "partners"! How evil is that with which they judged
(6:136)
That is they assigned a share for their idols as well as Allah,
but they gave preference to their gods over Him, so Allah
swore by His Almighty Self to question them about these lies
and fabrications. He will most certainly call them to account
for it and give them the unrelenting punishment in the fire of
Hell. So He says,
4 By Allah, you shall certainly be questioned about (all) that you
used to fabricate.}
Then Allah tells us how they used to regard the angels, who
are servants of the Most Merciful, as being female, and that
they considered them to be Allah’s daughters, and they
worshipped them with Him. In all of the above, they made very
serious errors. They attributed offspring to Him when He has
no offspring, then they assigned Him the kind of offspring they
regarded as inferior, namely daughters, which they did not
even want for themselves, as He said:
iAre the males for you and the females for Him? That is indeed
an unfair division !} (53:21-22)
And Allah says here:
481
\
Surah 16. An-Nahl (61-62) ( Part-14 )
male children over her?
ior bury her in the earth?} meaning bury her alive, as they used
to do during the days of ignorance. How could they dislike
something so intensely, yet attribute it to Allah?
4 Certainly , evil is their decision.} meaning how evil are the words
they say, the way they want to share things out and the things
they attribute to Him. As Allah says:
4 And if one of them is informed of the news of (the birth of a
girl) that which he sets forth as a parable to the Most Gracious
(Allah), his face becomes dark, and he is filled with grief!}
(43:17).
Here, Allah says:
4For those who do not believe in the Hereafter there is an evil
description,}
meaning, only imperfection is to be attributed to
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iand for Allah is the highest description} meaning He is absolutely
perfect in all ways and this absolute perfection is His Alone.
4And He is the All-Mighty, the All-Wise.}
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461. And if Allah were to punish (all) mankind for tlieir
wrongdoing. He would not leave on it (the earth) a single
moving creature, but He defers them to an appointed term ; and
when their term comes, they can neither delay nor advance it
an hour (or a moment).}
482
Tafsir Ibn Kathir
462. They assign to Allah that which they dislike (for
themselves), and their tongues assert the lie that the better
things will be theirs. No doubt the Fire is for them, and they
will be forsaken. $
Allah does not immediately punish for Disobedience
Allah tells us about His patience with His creatures, even
though they do wrong. If He were to punish them for what
they have done, there would be no living creature left on the
face of the earth, i.e., He would have destroyed every animal
on earth after destroying the sons of Adam. But the Lord -
magnificent is His gloiy - is forbearing and He covers people’s
faults. He waits until the appointed time, i.e.. He does not
rush to punish them. If He did, then there would be no one
left. Ibn Jarir reported that Abu Salamah said: “Abu Hurayrah
heard a man saying, The wrongdoer harms no one but
himself.’ He turned to him and said, That is not true, by
Allah! Even the buzzard dies in its nest because of the sins of
the wrongdoer.’”* 11
They attribute to Allah what They Themselves dislike
4They assign to Allah that which they dislike (for themselves ), >
meaning, daughters, and partners, who are merely His
servants, yet none of them would like to have someone sharing
in his wealth.
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4and their tongues assert the lie that the better things will be
theirs.}
This is a denunciation of their claims that better things will be
theirs in this world, and in the Hereafter. Allah tells us about
what some of them said, as in the Ayat:
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At-Tabari 17:231.
Surah 16. An-Nahl (61-62) (Part-14
4And if We give man a taste of mercy from l/s, and then take
it from him, verily! He is hopelessly, ungratefid. But if We let
him taste of goodness after harm has touched him, he is sure to
say: "Ills have departed from me." Surely, he is cheerful, and '
boastful (ungratefid to Allah).} (11:9-10)
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4And if We give him a taste of mercy from Us, after some
adversity has touched him, he is sure to say: "This is due to
me; I do not think that the Hour will occur. But if I am
brought back to my Lord, then , with Him, there will surely be
the best for me." Then, We will certainly show the disbelievers
what they have done, and We shall make them taste severe
torment .} (41:50)
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}Have you seen the one who disbelieved in Our Ayat and said: \
"1 shall certainly be given wealth and children (if I came back to
life)."} (19:77) I
Allah tells us about one of the two men:
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4He went into his garden while wronging himself. He said : "I
do not think that this will ever perish. And 1 do not think that
the Hour will ever come, and if indeed I am brought back to my
Lord, (on the Day of Resurrection), then surely, I shall find
better than this when I return to Him."} (18:35-36)
These people combined bad deeds with the false hopes of
being rewarded with good for those bad deeds, which j is
impossible.
Thus Allah refuted their false hopes, when He said: I
4 No doubt}, meaning, truly it is inevitable that
484
Tafslr Ibn Kathir
if or them is the Fire), meaning, on the Day of Resurrection.
iand they will be forsaken ). Mujahid, Said bin Jubayr, Qatadah
and others said: “This means they will be forgotten and
neglected there.”* 1 * This is like the Ayah:
4'ji*
4So today We forget them just as they forgot meeting on this
day of theirs.) (7:51).
It was also reported from Qatadah that,
4 they will be forsaken) means *they are hastened into the Fire.’ 121
There is no contradiction between the two, because they will be
hastened into the Fire on the Day of Resurrection, then they
will be forgotten there, i.e., left to dwell there for eternity.
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463. By Allah, We indeed sent (Messengers) to the nations
before you, but Shay tan made their deeds seeming fair to diem.
So today he is their helper, and theirs will be a painful
torment.)
464. And We have not revealed the Book to you, except that
you may clearly explain to them those things in which they
differ, and (as) a guidance and a mercy for a people who
believe.)
465. And Allah sends water down from the sky, then He
revives the earth with it after its death . Surely that is a sign for
people who listen.)
111 At-Jabari 17:233.
121 At-Jabari 17:234.
Surah 16. An-Nahl (66-67) (Part-14)
485
Finding Consolation in the Reminder of Those Who
came before
Allah says. He sent Messengers to the nations of the past,
and they were rejected. You, O Muhammad, have an example
in your brothers among the Messengers, so do not be
distressed by your people’s rejection. As for the idolators’
rejection of the Messengers, the reason for this is that the
Shaytdn made their deeds attractive to them.’
4 So today he (Shaytdn) is their helper,} meaning they will be
suffering punishment while Shaytdn is their only helper, and
he cannot save them, so they have no one to answer their calls
for help, and theirs is a painful punishment.
The Reason why the Qur’an was revealed
Then Allah says to His Messenger jg that He has revealed the
Book to him to explain the truth to mankind in matters which
they dispute over. So the Qur’&n is a decisive arbitrator for
every issue that they argue about.
i ^
iand (as) a guidance} meaning, for their hearts.
iand a mercy} meaning, for the one who adheres to it.
ifor a people who believe.} Just as Allah causes the Qur’an to
bring life to hearts that were dead from disbelief, so He brings
the earth to life after it has died, by sending down water from
the sky.
i'oflll 4,7 lifl'i j,
iSurely that is a sign for people who listen.} meaning those who
understand the words and their meanings.
Surah 16. An-Nahl (66-67) (Part-14)
487
mixed with another after separating, and none of them is
affected by the other.
iUtr M
{pure milk; palatable to the drinkers. > meaning nothing to cause
one to choke on it.
When Allah mentions milk and how He has made it a
palatable drink for mankind, He follows this with a reference
to the drinks that people make from the fruits of the date
palm and grapevine, and what they used to do with
intoxicating Nabidh (drink made from dates) before it was
forbidden. Thus He reminds them of His blessings, and says:
4 £^=«- o>5 m }
{And from the fruits of date palms and grapes, you derive
strong drink}
This indicates that it was permissible to drink it before it was
forbidden. It also indicates that strong drink (i.e., intoxicating
drink) derived from dates is the same as strong drink derived
from grapes. Also forbidden are strong drinks derived from
wheat, barley, com and honey, as is explained in detail in the
Sunnah.
4 feu {r^=i^}
•{strong drink and a goodly provision.}
Ibn ‘Abbas said: “Strong drink is the product of these two
fruits that is forbidden, and the good provision is what is
permitted of them.”* 11 According to another report: “Strong
drink is its unlawful, and the goodly provision is its lawful, ’’ ,21
referring to the fruits when they are dried, like dates and
raisins, or products derived from them such as molasses,
vinegar and wine (of grapes, dates) which are permissible to
drink before they become strong (becomes alcoholic), as was
stated in the Sunnah.
life ^ b\}
{There is indeed a sign in this for those of reason.}
111 At-Tabari 17:241.
121 At-Tabari 17:242.
Surah 16. An-Nahl (68-69) ( Part-14 ) 489
a drink of varying colors, in which there is a cure for men.
There is indeed a sign in that for people who reflect. $
In the Bee and its Honey there is Blessing and a Lesson
What is meant by inspiration here is guidance. The bee is
guided to make its home in the mountains, in trees and in
structures erected by man. The bee’s home is a solid
structure, with its hexagonal shapes and interlocking forms
there is no looseness in its combs. Then Allah decrees that the
bee will have permission to eat from all fruits and to follow the
ways which Allah has made easy for it, 1 ' 1 wherever it wants to
go in the vast spaces of the wilderness, valleys and high
mountains. Then each bee comes back to its hive without
swerving to the right or left, it comes straight back to its home
where its offspring and honey are. It makes wax from its wings,
and regurgitates honey from its mouth, and lays eggs from its rear,
then the next morning it goes out to the fields again.
iand follow the routes of your Lord made easy (for you))
Qatadah and ‘Abdur- Rahman bin Zayd bin Aslam said: “This
means, in an obedient way”,’ 21 understanding it to be a
description of the route of migration. Ibn Zayd said that this is
like the Ayah :
4And We have subdued them for them so that some they may
ride and some they may eat.) (36:72)* 31
He said: “Do you not see that they move the bees’ home from
one land to another, and the bees follow them?” The first
opinion is clearly the more likely, as it describes the routes
that the bees follow, i.e., “follow these routes as they are easy'
The word translated here as “made easy" is Dhululan. This may be
understood as meaning “made easy”, in which case it refers to the
routes followed by the bees, or it may be understood as meaning
“subjugated”, in which case it refers to the bees themselves. These
two scholarly interpretations are the two opinions discussed here .
,21 At-Tabari 17:249.
131 At-Tabari 17:249.
490 Tafsir Ibn Kathir
for you.’ This was stated by Mujahid. Ibn Jarir said that both
opinions are correct. 11 '
iThere comes forth from their bellies, a drink of varying colors,
wlterein is healing for men.}
[meaning, honey, that is] white, yellow, red, or of other good
colors, depending on the different things that the bees eat.
ilM
tin which there is a cure for men.}
meaning there is a cure in honey for diseases that people suffer
from. Some of those who spoke about the study of Prophetic
medicine said that if [Allah] had said, ‘in which there is the cure for
men’, then it would be the remedy for all diseases, but He said, “in
which there is a cure for men’, meaning that it is the right
treatment for every “cold” disease, because it is “hot”, and a
disease should be treated with its opposite.
Al-Bukhari and Muslim recorded in their Sahihs from Qatadah
from Abu Al-Mutawakkil ‘Ali bin Dawud An-Naji from Abu Said
Al-Khudri that a mein came to the Messenger of Allah $gg and said,
“My brother is suffering from diarrhea”. He said,
*iGive him honey to drink.* The man went and gave him honey, then
he came back and said, “O Messenger of Allah! I gave him honey to
drink, and he only got worse.” The Prophet said,
ji- U JJoll
«Go and give him honey to drink.* So he went and gave him
honey, then he came back and said, “O Messenger of Allah! it
only made him worse.” The Prophet jg said,
* Allah speaks the truth and your brother's stomach is lying. Go
and give him honey to drink.*
So he went and gave him honey, and he recovered. ” |2 '
111 At-Tabari 17:249.
121 Path Al-Bari 10:178, Muslim 4 : 1 732 .
Surah 16. An-Nahl (70) ( Part-14 )
491
It is reported in the Two Sahdis from ‘A’ishah, may Allah be
pleased with her, that the Messenger of Allah used to like
sweet things and honey.* 1 ' This is the wording of Al-Bukhari,
who also reported in his Sahih from Ibn 'Abbas that the
Messenger of Allah said:
p )* •‘p'i - Jt uJ
« Healing is to be found in three things: the cut made by the
cupper, or drinking honey, or in branding with fire (cauterizing),
but I have forbidden my Urnmah to use branding.^
4djpCd; d# l ) (j\}
iThere is indeed a sign in that for people who reflect.}
meaning in the fact that Allah inspires this weak little creature
to travel through the vast fields and feed from every kind of
fruit, then gather it for wax and honey, which are some of the
best things, in this is a sign for people who think about the
might and power of the bee’s Creator Who causes all of this to
happen. From this they learn that He is the Initiator, the All-
Powerful, the All-Wise, the All-Knowing, the Most Generous,
the Most Merciful.
k te Z & V & p g & % * & P* > &
470. And Allah created you and then He will cause you to die;
and among you there are some who are sent back to senility, so
that they know nothing after having known (much). Truly,
Allah is Knowing, capable of all things.}
In Man there is a Lesson
Allah tells us that He is controlling the affairs of His
servants. He is the One Who created them out of nothing,
then He will cause them to die. But there are some of them
that He allows to grow old, which is a physical weakness, as
Allah says:
111 FathAl-B6ri 10 :81 , Muslim 2 :1101 .
121 Path Al-Bari 10:143.
492
Tafsir Ibn KathTr
t *y -u> t>? j*»- ^4 rtXJiU- c^jJ' <a»^
is He Who created i/om in (a state of) weakness, then
gave you strength after weakness, then after strength gave (you)
weakness} (30:54)
iso that they know nothing after lowing known.}
meaning, after he knew things, he will reach a stage where he
knows nothing because of weakness of mind due to old age
and senility. Thus Al-Bukhari, when commenting on this
Ayah, reported a narration from Anas bin Malik that the
Messenger of Allah sg used to pray:
•oLLU \j Lpv-kJl Oj
“I seek refuge with You from miserliness, laziness, old age,
senility, the punishment of the grave, the Fitnah of the Dajjdl
and the trials of life and death M*'
Zuhayr bin Abi Sulma said, in his famous Mu‘allaqah: i2]
“I became exhausted from the responsibilities of life. Whoever
lives for eighty years, no wonder he is tired.
I saw death hitting people like a crazed camel, and whoever it
hit dies, but whoever is not hit lives until he grows old.”
i71. And Allah honored some of you over others with wealth
and properties. Then, those who are so honored will by no means
hand over their wealth and properties to those (captives of war)
whom their right hands possess, so that they may be equal with
them in that. Do they then deny the favor of Allah?}
111 Path Al-Bari 8 :239
121 Mu’allaqah (lit. “suspended"): during the days of Jahiliyyah,
poetry , in the form of the Qasldahs or odes , was the only means of
literary expression. Seven Qasldahs which were masterpieces of
their genre were suspended on the walls of the Ka'bah. They are
known as the “Seven Mu'aUaqat".
493
Surah 16. An-Nahl (71) ( Part-14 )
There is a Sign and a Blessing in Matters of People’s
Livelihood
Allah explains to the idolaters the ignorance and disbelief
involved in their claim that Allah has partners while also
admitting that these partners are His servants. In their
Talbiyah 111 for Hajj, they used to say, “Here I am, there are no
partners for You except Your own partner, You own him and
eveiything he owns.” Allah says, denouncing them: You would
not accept for your servant to have an equal share in your
wealth, so how is it that Allah would accept His servant to be
His equal in divinity and glory? As Allah says elsewhere:
1 '-f-i » 7 " ■ *>.V
4He sets forth a parable for you from yourselves : Do you have
partners among those whom your right hands possess (i.e. your
servant) to share as equals in the wealth We have granted you,
those whom you fear as you fear each other?} ( 30 : 28 )
Al-‘Awfi reported that Ibn ‘Abbas mentioned this Ayah, saying,
“Allah is saying - “If they did not want their servant to have a
share with them in their wealth and wives, how can My
servant have a share with Me in My power?’ Thus Allah says:
* 1 ' il^d}
4Do they then deny the favor of Allah
According to another report, Ibn ‘Abbas said: “How can they
accept for Me that which they do not accept for themselves?”
Jui <ja>
4Do they then deny the favor of Allah?}
meaning, they assign to Allah a share of the tilth and cattle
which He has created. They denied His blessings and
associated others in worship with Him. Al-Hasan Al-Basri said:
“Umar bin Al-Khattab wrote this letter to Abu Musa Al-Ash‘ari:
*Be content with your provision in this world, for the Most
*** The audible supplication uttered upon the commencement of the
Hajj rites, "Here I am O Allah . . .”
121 At-Tabari 17:252.
494
Tafslr Ibn Kathlr
Merciful has honored some of His servants over others in
terms of provision as a test of both. The one who has been
given plenty is being tested to see if he will give thanks to
Allah and fulfill the duties which are his by virtue of his
wealth...”’ It was reported by Ibn Abi Hatim.
472. And Allah has made for you mates of your own kind, and
has made for you, from your mates, sons and grandsons, and
has granted you good provisions. Do they then believe in false
deities and deny favor of Allah?}
Among His Blessings and Signs are Mates, Children and
Grandchildren
Allah mentions the blessing He has bestowed upon His
servant by giving them mates from among themselves, mates
of their own kind. If He had given them mates of another kind,
there would be no harmony, love and mercy between them.
But out of His mercy He has made the Children of Adam male
and female, and has made the females wives or mates for the
males. Then Allah mentions that from these wives He creates
children and grandchildren, one’s children’s children. This was
the opinion of Ibn ‘Abbas, ‘Ikrimah, Al-Hasan, Ad-Dahhak and
Ibn ZaydJ 11
Shu“bah said, narrating from Abu Bishr from Said bin
Jubayr from Ibn ‘Abbas: “Children and grandchildren, who are
one’s children and one’s children’s children. ”* 2 * It was also
said that this means servants and helpers, or it means sons-
in-law or in-laws. I say: if we understand
4 grandsons ^ to refer back to wives, then it must mean children,
children’s children, and sons-in-law, because they are the
husbands of one’s daughter or the children of one’s wife.
M’ S* fz jof}
111 At-Tabari 17:256, 257.
121 At-Tabari 17:257.
495
Surah 16. An-Nahl (73-74) (Part-14)
iand has granted you good provisions.} meaning your food and
drink. Then Allah denounces those who associate others in
worship with the One Who bestows blessings on them:
i'dpS.
4Do they then believe in false deities}, meaning idols and rivals to
Allah
iand deny the favor of Allah?} meaning, by concealing the
blessings that Allah has given them and attributing them to
others. According to a Sahih Hadith, the Prophet said:
/{ fii :«& ^ j h 2>i Si/
« Allah will say to His servant on the Day of Resurrection,
reminding him of His blessings: "Did I not give you a wife?
Did I not honor you? Did I not subject horses and camels to
your use, and cause you to occupy a position of leadership and
honor
. • -> Vj (ill ufjJij ^+1 elil; V £ 4
V 2k %_ & hi j£V( k §2 *
473. And they worship others besides Allah such as do not have
power to grant them any provision from the heavens or the
earth nor the ability to do so.}
474. So do not give examples on behalf of Allah. Truly, Allah
knows and you know not.}
Denouncing the Worship of anything besides Allah
Allah tells us about the Mushrikin who worship others
besides Him, even though He alone is the bountiful Provider,
the Creator and Sustainer, without partners or associates, but
they still worship idols and make rivals for Him. He says:
HI
Muslim 4 .2279 .
496
Tafsir Ibn Kathir
Jr
limits
rvo iZs&VP ns, isuch as do not have
J&Vui
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[L_^>-la jj \L> A^j j j J-i V IS^LLi
rtlljulaU
power to grant them any
provision from the hea-
vens or the earth }
meaning, nobody can
cause rain to fall, or
make plants and trees
grow. They cannot do
these things for them-
selves, even if they
wanted to. Thus Allah
says:
4J&VJ k !A> $$
iSo do not give
examples on behalf of
Allah.} meaning, do
not set up rivals to
Him or describe
anything as being like
Him.
4 ofX* V jdj "Xk.
iTruly, Allah knows
and you know not.}
meaning, He knows and bears witness that there is no god but
Him, but you are ignorant and associate others in worship
with Him.
i53
s »•' \' U *' i'v'i i - '>%"•% * '<•'
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Ujy it} AXijj iyj .^1 jJju V \xfc- yj* ibt Cj/*
475. Allah gives the example of a servant under the possession
of another, he has no power of any sort, and a tnan on whom
We have bestowed good provisions from Us, and he spends from
that secretly and openly. Can they be equal? (By no t?ieans).
All the praises and thanks are to Allah. Nay! (But) most of
them know not.}
497
Surah 16. An-Nahl (76) (Part-14)
The Example of the Believer and the Disbeliever, or the
Idol and the True God
Al-‘Awfi reported that Ibn ‘Abbas said: “This is the example
which Allah gives of the disbeliever and the believer .” 1 11 This
was also the view of Qatadah 12 ' and Ibn Jarir . 131 The servant
who has no power over anything is like the disbeliever, and
the one who is given good provisions and spends of them
secretly and openly is like the believer. Ibn Abi Najih reported
that Mujahid said: “This is an example given of the idol and
the True God - can they be the same?” 14 ' Once the difference
between them is so clear and so obvious, no one can be
unaware of it except the one who is foolish. Allah says:
ii V jj 4ti jl^h}
4AU the praises and thanks are to Allah. Nay! (But) most of
them know not.}
& jjiu ^
j-*\i yj j* 'Sy** S* ^ u-j}
i
yy f^Ta.
476. And Allah gives an example of two men, one of them
dumb, who has no power over anything, and he is a burden on
his master; whichever way he directs him, he brings no good.
Is such a man equal to one wlw commands justice, and is
himself on the straight path?}
Another Example
Mujahid said, “This also refers to idols and the True God,
may He be exalted.” Meaning that the idol is dumb and
cannot speak or say anything, good or otherwise. It cannot do
anything at all, no words, no action, it is dependent and is a
burden on its master.
111 Al-Tabari 17:261.
121 Al-Tabari 17:261.
131 Al-Tabari 17:263.
141 Al-Tabari 17:263.
Surah 16. An-Nahl (77-79) (Part-14)
499
His complete power, which no one can oppose or resist, means
that when He wants a thing, He only has to say to it “Be!” and
it is, as Allah says:
4And Our commandment is but one as the twinkling of an
eye.$ ( 54 : 50 )
meaning, whatever He wills happens in blinking. Thus Allah
says here:
&
4And the matter of the Hour is not but as a twinkling of the
eye, or even nearer. Truly, Allah is Able to do all things. $
Elsewhere, Allah says:
i pz % pa
4The processes of creating you all and resurrecting you all are
but like that of (the creation and resurrection of) a single
person > ( 31 : 28 )
Among the Favors Allah has granted People are Hearing,
Sight and the Heart
Then Allah mentions His blessings to His servants in that He
brought them from their mothers’ wombs not knowing a thing,
then He gives them hearing to recognize voices, sight to see
visible things and hearts - meaning reason - whose seat,
according to the correct view, is the heart, although it was also
said that its seat is the brain. With his reason, a person can
distinguish between what is harmful and what is beneficial.
These abilities and senses develop gradually in man. The more
he grows, the more his hearing, vision and reason increase,
until they reach their peak. Allah has created these faculties
in man to enable him to worship his Lord, so he uses all these
organs, abilities and strengths to obey his Master.
Al-Bukhari reported in his Sahih from Abu Hurayrah that
the Messenger of Allah said:
tCs— 1 . c)\ *r 'S 55 Juj^. ^
500
Tafsir Ibn Kathir
(J-Ki 1 ti ‘Ji pt-i tijJl liU-i ciS
t5r^ j-'*' (j^t* ( Si*'j d*U & ti>- Jt ojjy U} t iljL*V ^ i(J«ii.l
ij &lj. i'jlj opi 2#
u Allah says: “Whoever takes My friend as an enemy, has
declared war on Me. My servant does not draw near to Me
with anything better than his doing that which l have enjoined
upon him, and My servant keeps drawing near to Me by doing
Nawafil (supererogatory) deeds until I love him. And when I
love him, I am his hearing with which he hears, his vision with
which he sees, his hand with which he strikes and his foot with
which he walks. Were he to ask Me for anything, I would give
it to him, if he were to call on Me, 1 would respond, if he were
to seek Me for refuge I would surely grant him it. 1 do not
hesitate to do anything as 1 hesitate to take the soul of My
believing servant, because he hates death and I hate to upset
him, but it is inevitable ."t 1 * 1
The meaning of the Hadith is that when a person is sincere
in his obedience towards Allah, all his deeds are done for the
sake of Allah, so he only hears for the sake of Allah, he only
sees for the sake of Allah - meaning he only listens to or looks
at what has been allowed by Allah. He does not strike or walk
except in obedience to Allah, seeking Allah’s help in all of
these things. Thus in some versions of the Hadith, narrated
outside the Sahih, after the phrase “his foot with which he
walks”, there is added:
* ♦ ' ' * * I •- - » •> ' * ' » - ' ,
«So through Me he hears, through Me he sees, through Me he
strikes and through Me he walks . » ,z|
Thus Allah says:
p2 ^3> p
iAnd He gave you hearing, sight, and hearts that you might
111 Fath Al-Bari 1 1 :348 .
121 Fath Al-Bari 1 1 :352 .
Surah 16. An-Nahl (80-83) < Part-14 )
501
give thanks .}
Elsewhere, He says:
4' 2 J @ 3^*5 e u t'4% jZ% p? % & £& ji
/ /» ^ /»i •» v • y A»«//
o")^ 1 j fA>i
4Sai/ if is He Who has created you, and endowed you with
hearing and seeing, and hearts. Little thanks you give. Say: "It
is He Who has created you on the earth, and to Him shall you
be gathered (in the Hereafter)."} ( 67 : 23 - 24 )
In the Subjection of the Birds in the Sky there is a Sign
Then Allah tells His servants to look at the birds held (flying)
in the sky, between heaven and earth, and how He has caused
them to fly with their wings in the sky. They are held up only
by Him, it is He Who gave them the strength to do that,
subjecting the air to cany them and support them. As Allah
says in Surat Al-Mulk:
Si
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i
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4 Do they not see the birds above them, spreading their wings
out and folding them in? None holds than up except the Most
Gracious (Allah). Verily, He is the All-Seer of everything.}
( 67 : 19 )
And here Allah says:
iVerily, in this are clear signs for people who believe.}
(S. Gjf. 1 > >3 \ b\j}
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480. And Allah had made your homes a place of rest for you,
502
Tafsir Ibn Kathir
and made dwellings for you out of the hides of the cattle which
you find so light when you travel and when you camp; and
furnishings and articles of convenience out of their wool, fur,
and hair - comfort for a while.}
481 . And Allah has made shade for you out of that which He
has created, and He has made places of refuge in the mountains
for you, and He has made garments for you to protect you from
the heat, and coats of mail to protect you from your violence.
Thus does He perfect His favor for you, that you may submit
yourselves to His will.}
482. Then, if they turn away, your duty (O Muhammad) is
only to convey (the Message ) in a clear way.}
483. They recognize the grace of Allah, yet they deny it (by
ivorshipping others besides Allah) and most of them are
disbelievers.}
Homes, Furnishings and Clothing are also Blessings
from Allah
Allah mentions His great blessings for His servant in that He
has given them homes to dwell in and protect themselves with,
in which they find all kinds of benefits. He has also given
them homes from the hides of cattle, i.e., leather, which are
light and easy to carry on journeys and can be erected
wherever they stop, whether they are traveling or are settled.
Thus Allah says:
(yj (y. >r
4whiclt you find so light when you travel and when you camp;}
UiW lyy}
4out of their wool, fur and hair} refers to sheep, camels and goats
respectively.
4fumishings} meaning what you take from them, i.e., wealth. It
was also said that it means articles of convenience, or clothing.
The correct view is more general in meaning than this; it means
that you make carpets, clothing and other things from then-
wool, hair etc., which you use as wealth and for trade. Ibn
i
Surah 16. An-Nahl (80-83) (Part-14
‘Abbas said: ‘Al-Athath means articles of convenience and
comfort.”* 1 * This was also the view of Mujahid, Tkrimah, Said
bin Jubayr, Al-Hasan, ‘Atiyah Al-'Awfi, ‘Ata’ Al-Khurasani, Ad-
Dahhak and Qatadah. The phrase,
ifor a while} means, until the appointed time.
Shade, Places of Refuge in the Mountains, Garments and
Coats of Mail are also Blessings from Allah
4&i 3L iL; & %}
}And Allah has made shade for you out of that which He has
created ,}
Qatadah said: “This means trees.”* 2 *
£ j3 ^}
iand He has made places of refuge in the mountains for you,}
meaning fortresses and strongholds.
4 £3 '&■}
iand He has made garments for you to protect you from the heat,}
meaning clothing of cotton, linen and wool.
4j£=A Xj" J
iand coats of mail to protect you from your violence.} such as
shields made of layers of sheet iron, coats of mail and so on.
4 ^ *£ $£}
iThus does He perfect His favor for you,}
meaning, thus He gives you what you need to go about your
business, so that this will help you to worship and obey Him.
ithat you may submit yourselves to His will}. This is interpreted
by the majority to mean submitting to Allah or becoming Muslim.
m At-Tabari 17:268.
* 2 * At-Tabari 17:269.
504
Tafsir Ibn Kathlr
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All the Messenger
has to do is convey
the Message
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}Then, if they turn
away,} meaning, after
this declaration and
reminder, do not
worry about them.
i'o£\ git j&
iyour duty (O
Muhammad) is only to
convey (the Message ) in
a clear way},
and you have delivered
the Message to them.
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iThey recognize the
grace of Allah, yet they
deny it}
meaning they know that Allah is the One Who grants these
blessings to them, and that He is Bountiful towards them, but
they still deny this by worshipping others besides Him and
thinking that their help and provisions come from others
besides Him.
4S#3
iand most of them are disbelievers.}
S'.. ' ' >'•' •> •> ' .1. > ' 9 > SI •K \ r ! -A
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j&l ©B ^ j. [# CT 4 3j£ ijlii
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Surah 16. An-Nahl (84-88) (Part-14)
505
/ %•>»>< y <•'*' *>''• C* S ' * -5 //•
4S4. And on the Day when Wie resurrect a witness from each
nation, then those who disbelieve will not be given leave, nor
will they be allowed (to return to the world) to repent and ask
for Allah's forgiveness .}
85. And once those wlw did wrong see the torment, it will not
decrease for them, nor will they be given respite. $
i86. And when those who associated partners with Allah see
their partners, they will say: "Our Lord! These are our
partners wlwrn we used to call upon besides you." But they
will throw back their statement at them (saying): "You indeed
are liars!"}
487. And they will offer (their full) submission to Allah on that
Day, and what they falsely invented will wander away from
them.}
488. Those who disbelieved and tried to obstruct the path of
Allah, for them We will add torment on top of the torment
because of the corruption they spread.}
The Plight of the Idolators on the Day of Judgement
Allah tells us about the predicament of the idolators on the
Day when they will be resurrected in the realm of the
Hereafter. He will raise a witness from every nation - that is -
their Prophet, to testily about their response to the Message he
conveyed from Allah.
4 then, those who disbelieved will not be given leave.}
meaning, they will not be allowed to offer any excuse, as Allah
says:
4That will be a Day when they do not speak. And they will not
be permitted to present any excuse} (77:35-36).
Hence, Allah says:
Surah 16. An-Nahl (84-88) ( Part-14 )
507
ilf only those who disbelieved knew (about the time) when they
will not be able to protect their faces nor their backs from the
Fire, and they have no help. Nay, it (the Fire) will come upon
them all of a sudden and will perplex them, and they will have
no power to avert it nor will they have any respite.} (21:39-
40)
The gods of the Idolaters will disown Them at the Time
when They need them most
Then Allah tells us that their gods will disown them* when
they need them most. He says:
4And when those who associated partners with Allah see their
partners}
meaning, those whom they used to worship in this world.’
fi\ u ot is;
ithey will say: "Our Lord! These are our partners whom we
used to call upon besides you." But they will throw their
statements back at them (saying) : "You are indeed liars!"}
i.e., those gods will say to them, “you are lying. We nev
commanded you to worship us.’ Allah says:
if (*>j i « ' : « J ' sy Jl J . V jil ojj Cri j-J lyj}
4 Ojf ft ip& 1' lip
iAnd who is more astray than one who calls upon others
besides AlldJt, such as will not answer him till the Day of
Resurrection, and who are (even) unaware of their invocations
to them? And when the people are gathered (on the Day of
Resurrection), they (false deities) will become their enemies and
will deny their worship,} (46:5-6)
4And they have taken gods besides Allah, tlwt they might give
them honor, power and glory. Nay, but they will deny their
508
Tafsir Ibti Katiiir
worship, and become their adversaries (on the Day of
Resurrection ).) (19:81-82)
Al- Khalil (Ibrahim] said:
J&i £)
ibut on the Day of Resurrection, you will disown each other)
[29:25]
And Allah says:
!£t
iAnd it will be said (to them): " Call upon your partners")
[28:64]
And there are many other similar Ayat.
Everything will surrender to Allah on the Day of
Resurrection
ihA it j» ’0j)
iAnd they will offer (their full) submission to Allah on that
Day,)
Qatadah and Ikrimah said: “They will humble themselves and
surrender on that Day,”* 1 ' i.e., they will all surrender to Allah,
there will not be anyone who does not hear and obey. As Allah
says:
£J> jJ)j g\)
iHow clearly will they see and hear, the Day when they will
appear before Us!) [19:38]
meaning, they will see and hear better than they have ever
seen and heard before.
And Allah says:
4 '- *« “ j i* (*r*J*J \f-i^ H SSP J
iAnd if you only could see when the guilty hang their heads
before their Lord (saying) ; "Our Lord! We have now seen and
heard.") [32:12]
Al-Tabari 17:276.
Surah 16. An-Nahl (84-88) ( Part-14 )
509
4^ & :j$ ^}
4And (all) faces shall be humbled before the Ever Living, the
Sustainer .} [20:111)
meaning, they will humble and submit themselves.
4 And they will offer (their full) submission to Allah on that
Day, and what they falsely invented will wander away from
them.}
The things that they used to worship which were sill based on
fabrications and lies, will all disappear, and they will have no
helper or supporter, and no one to turn to.
Those among the Idolaters who corrupted Others will
receive a Greater Punishment
Then Allah tells us:
4Those who disbelieved and tried to obstruct the path of Allah,
for them We will add torment}
meaning one punishment for their disbelief and another
punishment for turning others away from following the truth,
as Allah says:
. L
(*■>?
4And they prevent others from him and they themselves keep
away from him} [6:26]
meaning they forbade others to follow him and they
themselves shunned him, but:
4&Z « Vi &}
4 they destroyed only themselves, while they do not realize it.}
This is evidence that there will be varying levels of punishment
for the disbelievers, just as there will be varying degrees of
Paradise for the believers, as Allah says:
4'ofZ -J M p
4For each one there is double (torment), but you know not.}
510
Tafstr Ibn Kathir
[7:38]
Ujij Hy* & oi * 4 $* '-V+i i| «L»j
ts£> tsz <& & p, iQ, d&
489. And on the Day when l Ne resurrect a witness from each
nation from among themselves, and We bring you (0
Muhammad) as a witness against these. And We have revealed
the Book (the Qur'an) to you as an explanation of everything, a
guidance, a mercy, and good news for the Muslims. }
Every Prophet will bear Witness against his Nation on
the Day of Resurrection
Allah addressed His servant and Messenger Muhammad sg,
saying:
d* Iju
•— (^trr 4 * i— s' $ <4
}And on the Day when We resurrect a witness from each
nation from among themselves, and We bring you (0
Muhammad) as a witness against these.},
meaning, your Ummah. The Ayah means: remember that Day
and its terrors, and the great honor and high position that
Allah has bestowed upon you. This Ayah is like the Ayah with
which ‘Abdullah bin Mas“ud ended when he recited to the
Messenger of Allah sg from the beginning of Surat An-Nisa’.
When he reached the Ayah:
ft £ iti 'H '-&*}
}How (will it be) then, when We bring from each nation a
witness and We bring you (O Muhammad) as a witness against
these?} [4:41]
the Messenger of Allah jg said to him:
uEnoughj Ibn Mas'ud said: “I turned to him and saw his eyes
streaming with tears.”* 1 *
m
Fath Al-BQri 8:99.
511
Surah 16. An-Nahl (89) (Part-14)
The Qur’an explains Everything
p tea oa &&
iAnd We revealed the Book (the Qur'an) to you as an
explanation of everything,}
Ibn Mastid said: “(Allah] made it clear that in this Qur’an
there is complete knowledge and about everything.” 1 11 The
Qur’an contains all kinds of beneficial knowledge, such as
reports of what happened in the past, information about what
is yet to come, what is lawful and unlawful, and what people
need to know about their worldly affairs, their religion, their
livelihood in this world, and their destiny in the Hereafter.
4a guidance ^ means, for their hearts.
4a mercy, and good news for the Muslims .}
Al-Awza’i said:
4 t cf P te£ && Q&&
4And We have revealed the Book (the Qur’an) as an
explanation of every thing, 4
meaning, with the Sunnah. (2)
The is the reason why the phrase,
4CZ£\ && ($£}
4And We have revealed the Book to you 4 is mentioned immediately
after the phrase,
4H 3 ^ & &rr’ ^
4 And We shall bring you (O Muhammad) as a witness against
these.}
the meaning - and Allah knows best - is that the One Who
obligated you to convey the Book which He revealed to you,
will also ask you about that on the Day of Resurrection.
111 At-Tabari 17:269.
Ad-Durr Al-Manthur 5 : 1 58 .
512
Tafsir Ibn Kathir
4 . K J—j^
iThen We shall indeed question those (people) to whom it (the
Book) was sent and We shall indeed question the Messengers. $
(7:6)
4So by i/owr Lord We question them all about what they did.}
(15:92-92)
J ^ e " ^ ^ V 'jl£ '*(• Jyu> j-Ljli iif iTV?
40m the Day when Allah gathers the Messengers together and
says to than: " What was the response you received (to your
Message)?" They will say: "We have no knowledge, indeed
only You are the Knower of all that is hidden."} (5:109)
And Allah says:
4^1** ^i[) Jajj Lfjji
4 Verily, He Wlw obligated the Qur'an upon you (O
Muhammad) will surely bring you back to the return.} [28:85)
meaning, the One Who gave you the obligation of conveying
the Qur’an will bring you back to Him, and your return will be
on the Day of Resurrection, and He will question you about
you commission of the duty He gave you. This is one of the
opinions, and it presents a good understanding of it.
4 #^& pL; #5
490. Verily, Allah orders justice and kindness, and giving
(help) to the relatives, and He forbids immoral sins, and evil
and tyranny. He admonishes you, so that perhaps you may take
heed.}
The Command to be Fair and Kind
Allah tells us that He commands His servant to be just, i.e.,
fair and moderate, and that He encourages kindness and good
treatment. As He says:
J±. jjjj U i£iLaJ f—jX. ojj}
Surah 16. Ati-Nahl (90) ( Part-14 )
513
4And if you punish them, then punish them with the like of
that with which you were afflicted. But if you have patience
with them, then it is better Jbr those who are patient
(16:126)
iThe recompense for an offense is an offense the like thereof;
but whoever forgives and makes reconciliation, his reward is
with Allah.} [42:40]
iand wounds equal for equal. But if anyone remits the
retaliation by way of charity, it shall count as atonement for
him.} [5:45]
And there are other Ayat which support the institution of
justice in Islam, as well as encouraging a fair and generous
attitude.
The Command to maintain the Ties of Kinship and the
prohibition of Immoral Sins, Evil and Tyranny
S'i if&ij}
iand giving Qielp) to relatives,} meaning that Allah is
commanding us to uphold the ties of kinship, as He says:
Vj is l^Cj}
iAnd give the relative his due and to the poor and to the
wayfarer. But do not spend wastefully in the manner of a
spendthrift.} (17:26)
iand He forbids immoral sins, and evil}
Fahsha’ refers to all things that are forbidden, and Munkar
refers to those forbidden deeds that are committed openly by
the one who does them. Hence Allah says elsewhere:
G JL£J~ # £ Ci ji>
4 Sa y (O Muhammad): ‘‘(But) the things that my Lord has
indeed forbidden are the indecencies, whether committed openly
Surah 29. (67 - 69) Al-'Ankabut ( Part-21 )
515
them whom He killed at Badr, then His Messenger and the
believers gained the upper hand, and Allah enabled His
Messenger ^ to conquer Makkah, and He disgraced them and
humiliated them (the disbelievers).
Then Allah says:
7 " 1
who does more wrong than he who invents a lie against
Allah or denies the truth, when it comes to him?}
There is no one who will be more severely punished than one
who tells lies about Allah and says that Allah revealed
something to him at the time when Allah did not reveal
anything to him, or says, 1 shall reveal something like that
which Allah revealed.’ And there is no one who will be more
severely punished than one who denies the truth when it
comes to him, for the former is a fabricator and the latter is a
disbeliever. Allah says:
ils there not a dwelling in Hell far the disbelievers ?}
Then Allah says:
<As far those who strive hard far Us,}
meaning the Messenger ^ and his Companions and those who
follow him, until the Day of Resurrection,
iWe will surely guide them to Our paths.}
means, *We will help them to follow Our path in this world
and the Hereafter.’
Ibn Abi Hatim narrated that ‘Abbas Al-Hamdani Abu Ahmad -
one of the people of ‘Akka (Palestine) - said, concerning the
Ayah:
^ CLj di&j}
iAs far those who strive hard far Us (in Our cause), We will
surely guide them to Our paths. And verily, Allah is with the
doers of good.}
Surah 16. An-Nahl (91-92) ( Part-14 )
517
she has spun , after it has become strong, by taking your oaths
as a means of deception among yourselves when one group is
more numerous than another group. Allah only tests you by
this, and on the Day of Resurrection, He will certainly clarify
that which used to differ over.}
The Command to fulfill the Covenant
This is one of the commands of Allah, to fulfill covenants,
keep promises and to fulfill oaths after confirming them. Thus
Allah says:
AS 3$
iand do not break the oaths after you have confirmed them}
There is no conflict between this and the Aydt.
"jj}
4And do not use Allah as an excuse in your oaths} (2:224]
iThat is the expiation for oaths when you have sworn. And
protect your oaths.} [5:89]
meaning, do not forgo your oaths without offering the
penance.
There is also no conflict between this Ayah (16:91) and the
Hadith reported in the Two Sahths according to which the
Prophet jgl said:
^iJl c_;f VJ l <4 'js*- tjjfc jrti <_J^ *-*1^ V «&' jj 4llj ^l»
Cj* “ 5'jj oij - j*
«By Allah, if Allah wills, I will not swear an oath and then
realize that something else is better, but I do that which is
better and find a way to free myself from the oath. According
to another report he said: "and I offer penance for my
oath.”i I 1 '
There is no contradiction at all between all of these texts and
the Ayah under discussion here, which is:
Fath Al-Bari 1 1 :525 , Muslim 3 : 1269 .
518
Tafstr Ibn Kathir
^
iand do not break the oatlts after you have confirmed them}
because these are the kinds of oaths that have to do with
covenants and promises, not the kind that have to do with
urging oneself to do something or preventing him from doing
something. Therefore Mujahid said concerning this Ayah:
4&+SZ %}
iand do not break the oaths after you have confirmed them }
“The oath here refers to oaths made during Jahiliyyahfi 1] This
supports the Hadtth recorded by Imam Ahmad from Jubayr bin
Mut'im, who said that the Messenger of Allah jg said:
^1 iijJ 'i £UUjl J Si S •jL- U:V| ^ 'jt
•sli
« There is no oath in Islam, and any oath made during the
Jahiliyyah is only reinforced by Islam,
This was also reported by Muslim J 3 ’ The meaning is that
Islam does not need oaths as they were used by the people of
the Jahiliyyah-, adherence to Islam is sufficient to do away
with any need for what they used to customarily give oaths
for.
In the Two Sahihs it was reported that Anas said: “The
Messenger of Allah (^) swore the treaty of allegiance between
the Muhajirin (emigrants) and the Ansar (helpers) in our
house.”* 4 ' This means that he established brotherhood between
them, and they used to inherit from one another, until Allah
abrogated that. And Allah knows best.
L ii \
iVerily, Allah knows what you do.}
This is a warning and a threat to those who break their
oaths after confirming them.
111 At-Tabari 17:282.
(2) Ahmad 4:83.
* 3 * Muslim 4 : 1961 .
* 4 ' Path Al-B&ri 4 :552 , Muslim 4 : 1 960 .
Surah 16. An-Nahl (91-92) ( Part-14 )
519
& & U SjZ
iAnd do not be like the one who undoes the thread which she
has spun, after it has become strong, $
‘Abdullah bin Kathlr and As-Suddi said: “This was a foolish
woman in Makkah. Eveiytime she spun thread and made it
strong, she would undo it again .” 111 Mujahid, Qatadah and
Ibn Zayd said: “This is like the one who breaks a covenant
after confirming it .” 121 This view is more correct and more
apparent, whether or not there was a woman in Makkah who
undid her thread after spinning it. The word Ankathan could
be referring back to the word translated as “undoes”,
reinforcing the meaning, or it could be the predicate of the
verb “to be”, meaning, do not be Ankathan, the plural of Nakth
(breach, violation), from the word Nakith (perfidious). Hence
after this, Allah says:
4.by taking your oaths as a means of deception among yourselves ^
meaning for the purposes of cheating and tricking one another.
0 U $ Jt & &
iwhen one group is more numerous than another group.}
meaning, you swear an oath with some people if they are more
in number than you, so that they can trust you, but when you
are able to betray them you do so. Allah forbids that, by
showing a case where treachery might be expected or excused,
but He forbids it. If treachery is forbidden in such a case, then
in cases where one is in a position of strength it is forbidden
more emphatically.
Mujahid said: “They used to enter into alliances and
covenants, then find other parties who were more powerful
and more numerous, so they would cancel the alliance with
the first group and make an alliance with the second who
were more powerful and more numerous. This is what they
were forbidden to do." Ad-Dahhak, Qatadah and Ibn Zayd said
something similar.
111 At-Tabari 17:285.
121 At-Tabari 17:285.
520
Tafstr Ibn Kathir
^ tva V, £ * T ^
</U W, on/y ffflfs ycm fry
//iis^ Said bin Jubayr
said: “This means (you
are tested) by the
large numbers.” 111
This was reported by
Ibn Abi Hatim. Ibn
Jarir said: “It means
(you are being tested)
by His command to
you to adhere to your
covenants.”
^ C £ j3
4AmJ on the Day of
Resurrection, He will
certainly clarify that
which you differed over.}
Everyone will be
rewarded or punished
in accordance with his
deeds, good or evil. 121
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fir !£s % fiu Jr ^ ^ ;i*ss ^
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4 ^ i£y=» c Ua-» o'Jr
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>»•*, *\" >'.' '*'{.» ;>'>'• '."t.t
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o^£=> je.
^ '•'ft
^93 . And luid Allah willed, He would have made you (all) one
nation, but He allows whom He wills to stray and He guides
whom He wills. But you shall certainly be called to account for
what you used to do.}
111 Ad-Durr Al-Manthur 5 : 163 .
121 At-Tabari 17:287.
521
Surah 16. An-Nahl (93-96) ( Part-14 )
494. And do not make your oaths a means of deception among
yourselves, resulting in the slip of a foot after it was firmly
planted, and you taste the evil of having hindered from the path
of Allah, and you will suffer a terrible punishment .}
495. And do not use an oath by Allah for the purchase of little
value, what is with Allah is better for you if you only knew. 4
496. Whatever you have will be exhausted, and what is with
Allah will remain. And to those who are patient. We will
certainly grant them their rewards in proportion to the best of
what they used to do.}
If Allah had willed, He would have made all of Humanity
one Nation
Allah says:
4And had Allah willed, He would have made you} meaning - O
mankind.
4 (oil) one nation,} This is like the Ayah :
ofjV' y iliy ili
4And had your Lord willed, all of those on earth would luwe
believed together.} [10:99],
meaning, He could have created harmony among them, and
there would not be any differences, conflicts or hatred between
them.
Vl iii 33- 4: 52, 3j}
4And if your Lord had so willed, He would surely, have made
mankind one Ummah [nation or community], but they will not
cease to disagree . Except him on whom your Lord has bestowed
His mercy, and for that did He create them.} ( 1 1 : 1 18 - 1 19 )
Similarly, Allah says here:
' •" tXy" ' \ > S',' V
X *12* y <sx+;j y Syfi
522
Tafsir Ibn Kathlr
ibnt He allows whom He wills to stray and He guides whom
He wills.}
Then on the Day of Resurrection, He will ask them all about
their deeds, and will reward or punish them even equal to a
scalish thread in the long slit of a date stone or the size of a
speck on the back of a date stone, or even a thin membrane of
the date stone.
The Prohibition on taking an Oath for Purposes of
Treachery
Then Allah warns His servant against taking oaths as means
of deception, i.e., using them for treacherous purposes, lest a
foot should slip after being firmly planted. This is an analogy
describing one who was on the right path but then deviated
and slipped from the path of guidance because of an
unfulfilled oath that involved hindering people from the path of
Allah. This is because if a disbeliever were to find that after
having agreed to a covenant, then the believer betrayed him,
then the believer will have hindered him from entering Islam.
Thus Allah says:
JC- tL \jjZj}
iand you taste the evil of having hindered from the path of
Allah, and you will suffer a terrible punishment .>
Do not break Oaths for the sake of Worldly Gain
Then Allah says:
iAnd do not use an oath by Allah for the purchase of little
value.}
meaning, do not neglect an oath sworn in the Name of Allah
for the sake of this world and its attractions, for they are few,
and even if the son of Adam were to gain this world and all
that is in it, that which is with Allah is better for him, i.e., the
reward of Allah is better for the one who puts his hope in
Him, believes in Him, seeks Him and fulfills his oaths in the
hope of that which Allah has promised. This is why Allah says:
523
Surah 16. An-Nahl (97) (Part-14)
iif you only knew. Whatever you have will be exhausted, $
meaning, it will come to an end and will vanish, because it is
only there for a certain, limited time.
iand what is with Allah will remain .}
meaning, His reward for you in Paradise will remain, without
interruption or end, because it is eternal and will never change
nor disappear.
i&XZ a fX XX uX
iAnd to those xvho are patient, We will certainly grant them
their rewards in proportion to the best of what they used to
do.}
Here the Lord swears, with the Lam of affirmation, that He will
reward the patient for the best of their deeds, i.e., He will
forgive them for their bad deeds.
i' i," a ' < -i t ' "V
497. Whoever does righteous deeds - whether male or female -
while he (or she) is a believer; then We will certainly give than
a good life, and We will certainly grant them their rewards in
proportion to the best of what they used to do.}
Righteous Deeds and their Reward
This is a promise from Allah to those Children of Adam,
male or female, who do righteous deeds - deeds in accordance
with the Book of Allah and the Sunnah of His Prophet with
a heart that believes in Allah and His Messenger jg, while
believing that these deeds are commanded and enjoined by
Allah. Allah promises that He will give them a good life in this
world and that He will, reward them according to the best of
their deeds in the Hereafter. The good life includes feeling
tranquillity in all aspects of life. It has been reported that Ibn
‘Abbas and a group (of scholars) interpreted it to mean good,
lawful provisions. It was reported that ‘Ali bin Abi Talib
interpreted as contentment. This was also the opinion of Ibn
‘Abbas, ‘Ikrimah and Wahb bin Munabbih. ‘Ali bin Abi Talhah
525
Surah 16. An-Nahl ( 101-102 ) (Part-14)
would not confuse him or stop him from thinking about and
pondering over the meaning of what he reads. Hence the
majority of scholars said that refuge should be sought with
Allah before starting to read.
iVerily, he has no power over those who believe and put their
trust only in their Lord .}
Ath-Thawri said: “He has no power to make them commit a
sin they will not repent from."* 11 Others said: it means that he
has no argument for them. Others said it is like the Ayah :
4 Except Your chosen servants amongst them.} [15:40j
4His power is only over those who obex/ and follow him
(Shay tan),}
Mujahid said: “Those who obey him.” 121 Others said, “Those
who take him as their protector instead of Allah.”
4and those who join partners with Him.} means, those who
associate others in worship with Allah.
^ .U. "if s'..' >t:t > > >'{•' :i
jl' c-nJ -i'jj j» o;* jJ' £jj Ah J» j '
4101. And when We change a verse in place of another - and
Allah knows best what He reveals - they (the disbelievers) say:
"You (O Muhammad) are but a forger." Rather, most of them
know not.}
4102. Say (O Midiammad); "Ruh-ul-Qudus has brought it (the
Qur’an) down from your Lord with truth." for the conviction of
those who believe, and as a guide and good news for the
Muslims.}
111 At-Tabari 17:294.
121 At-Tabari 17:294.
2^2 Tafsir Ibn Kathir
The Idolaters’ Accusation that the Prophet g was a Liar
since some Ayat were abrogated, and the Refutation of
their Claim
Allah tells us of the weak minds of the idolators, and their
lack of faith and conviction. He explains that it is impossible
for them to have faith when He has decreed that they are
doomed. When they saw that some rulings had been changed
by being abrogated, they said to the Messenger of Allah jg:
ipZ 'J U\)
iYoti are but a forger') meaning one who tells lies. But Allah is
the Lord Who does whatever He wills, and rules as He wants.
iAtid when We change a verse (of the Qur'an) in place of
another)
Mujahid said: this means, “We remove one and put another in
its place.”* 1 ' Qatadah said: this is like the Ayah:
iWhatever verse We change [abrogate] or omit [the
abrogated] ...)" (2:106). (2 '
Allah said, in response to them:
$Say: “Ruh-ul-Qudus has brought it...'') meaning, Jibril,
->
ifrom your Lord with truth,) meaning, with truthfulness and
justice
ifor the conviction of those who believe,)
so that they will believe what was revealed earlier and what
was revealed later, and humble themselves towards Allah.
111 At-Jabari 17:297.
121 At-Jabari 17:297.
Surah 16. An-Nahl (103) ( Part-14 )
527
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good news for the
Muslims.}
meaning He has made
it a guide and good
news to the Muslims
who believe in Allah
and His Messengers.
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4103. And indeed We
know that they (polythe-
ists and pagans) say : "It
is only a human being
who teaches him." The
tongue of the man they
refer to is foreign , while
this (the Qur'an) is (in)
a clear Arabic tongue.}
The Idolators’ Claim that the Qur’an was taught by a
Human, and the Refutation of their Claim
Allah tells us about the idolators’ lies, allegations, and slander
when they claimed that this Qur’an which Muhammad gg had
recited for them, was actually taught to him by a human. They
referred to a foreign (i.e., non-Arab) man who lived among them
as the servant of some of the clans of Quraysh and who used to
sell goods by As-Safa. Maybe the Messenger of Allah jg used to
sit with him sometimes and talk to him a little, but he was a
foreigner who did not know much Arabic, only enough simple
phrases to answer questions when he had to. So in refutation
of their claims of fabrication, Allah said:
4S4 JLpz la, iLij <4> jjfo s±J£\}
528
Tafsir Ibn Kathir
iThe tongue of the man they refer to is foreign, while this (the
Qur'an) is a (in) clear Arabic tongue. $
meaning, how could it be that this Qur’an with its eloquent style
and perfect meanings, which is more perfect than any Book
revealed to any previously sent Prophet, have been learnt from a
foreigner who hardly speaks the language? No one with the
slightest amount of common sense would say such a thing.
Gl %\ ^ l\}
4104. Verily, those who do not believe in Allah's Ayat (signs,
or revelation), Allah will not guide them, and theirs will be a
painfid punishment. $
4105. It is only those who do not believe in Allah's Ayat who
fabricate the falsehood, and it is they who are liars.}
Allah tells us that He does not guide those who turn away
from remembering Him and who are heedless of that which He
revealed to His Messenger jg, those who have no intention of
believing in that which he has brought from Allah. This kind of
people will never be guided to faith by the signs of Allah and
the Message which He sent His Messengers in this world, and
they will suffer a painful and severe punishment in the
Hereafter. Then Allah informs us that His Messenger jgjj is not a
forger nor a liar, because the one who fabricates falsehood
about Allah and His Messenger is the most evil of creatures.
4 $
4Verily, those who do not believe in Allah's Ayat,}
Allah will not guide them, and theirs will be a painful
punishment, meaning, the disbelievers and heretics who are
known to the people as liars. The Messenger Muhammad |j§,
on the other hand, was the most honest and righteous of
people, the most perfect in knowledge, deeds, faith and
conviction. He was known among his people for his
truthfulness and no one among them had any doubts about
that - to such an extent that they always addressed him as Al-
Amin (the Trustworthy) Muhammad. Thus when Heraclius, the
king of the Romans, asked Abu Sufyan about the attributes of
the Messenger of Allah one of the things he said to him was.
Surah 16. An-Nahl ( 106-109 ) (Part-14)
529
“Did you ever accuse him of lying before he made his claim?”
Abu Sufyan said, “No”. Heraclius said, “He would refrain from
lying about people and then go and fabricate lies about Allah?”
bl 4’i ^Lj\3x. C~ ^ > $ j« » 1 j-w> '■Qjy-
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4206. Wlwever disbelieves in Allah after his belief - except one
who was forced while his heart is at peace with the faith - but
whoever opens their breasts to disbelief, on them is wrath from
Allah, and theirs will be a terrible torment .}
4107. That is because they preferred the life of this world over
that of the Hereafter. And Alltih does not guide the people who
disbelieve .}
4108. They are those upon whose hearts, hearing (ears) and
sight (eyes) Allah has set a seal over. And they are the heedless !}
4109. No doubt, in the Hereafter they will be the losers.}
Allah’s Wrath against the Apostate, except for the One
Who is forced into Disbelief
Allah tells us that He is angry with them who willingly
disbelieve in Him after clearly believing in Him, who open their
hearts to disbelief finding peace in that, because they
understood the faith yet they still turned away from it. They
will suffer severe punishment in the Hereafter, because they
preferred this life to the Hereafter, and they left the faith for
the sake of this world and Allah did not guide their hearts and
help them to stand firm in the true religion. He put a seal on
their hearts so that they would not be able to understand
what is beneficial for them, and He sealed their ears and eyes
so that they would not benefit from them. Their faculties did
not help them at all, so they are unaware of what is going to
happen to them.
320 Tafsir Ibn Kathir
4No doubt ) means, it is inevitable, and no wonder that those
who are like this -
4 £\)
4in the Hereafter, they will be the losers.) meaning, they will lose
themselves and their families on the Day of Resurrection.
ijliw jtiij »>£s=»i ■f
iexcept one who was forced while his heart is at peace with the
faith)
This is an exception in the case of one who utters
statements of disbelief and verbally agrees with the Mushrikin
because he is forced to do so by the beatings and abuse to
which he is subjected, but his heart refuses to accept what he
is saying, and he is, in reality, at peace with his faith in Allah
and His Messenger $^g.
The scholars agreed that if a person is forced into disbelief, it
is permissible for him to either go along with them in the
interests of self-preservation, or to refuse, as Bilal did when
they were inflicting all sorts of torture on him, even placing a
huge rock on his chest in the intense heat and telling him to
admit others as partners with Allah. He refused, saying,
“Alone, Alone.” And he said, “By Allah, if I knew any word
more annoying to you than this, I would say it.” May Allah be
pleased with him.
Similarly, when the Liar MQsaylimah asked Habib bin Zayd Al-
Ansari, “Do you bear witness that Muhammad is the Messenger
of Allah?” He said, “Yes.” Then Musaylimah asked, “Do you bear
witness that I am the messenger of Allah?” Habib said, “I do not
hear you.” Musaylimah kept cutting him, piece by piece, but he
remained steadfast insisting on his words.* 1 *
It is better and preferable for the Muslim to remain steadfast
in his religion, even if that leads to him being killed, as was
mentioned by Al-Hafiz Ibn ‘Asakir in his biography of
‘Abdullah bin Hudhafah Al-Sahmi, one of the Companions. He
said that he was taken prisoner by the Romans, who brought
him to their king. The king said, “Become a Christian, and I
will give you a share of my kingdom and my daughter in
m
Asad Al-Ghabah 1049.
531
Surah 16. An-Nahl (106- 109) ( Part-14 )
marriage.” ‘Abdullah said: “If you were to give me all that you
possess and all that Arabs possess to make me give up the
religion of Muhammad jg even for an instant, I would not do
it.” The king said, “Then I will kill you.” ‘Abdullah said, “It is up
to you.” The king gave orders that he should be crucified, and
commanded his archers to shoot near his hands and feet while
ordering him to become a Christian, but he still refused. Then
the king gave orders that he should be brought down, and that
a big vessel made of copper be brought and heated up. Then,
while ‘Abdullah was watching, one of the Muslim prisoners was
brought out and thrown into it, until all that was left of him
was scorched bones. The king ordered him to become a
Christian, but he still refused. Then he ordered that ‘Abdullah
be thrown into the vessel, and he was brought back to the
pulley to be thrown in. ‘Abdullah wept, and the king hoped that
he would respond to him, so he called him, but ‘Abdullah said,
“I only weep because I have only one soul with which to be
thrown into this vessel at this moment for the sake of Allah; I
wish that I had as many souls as there are hairs on my body
with which I could undergo this torture for the sake of Allah.”
According to some reports, the king imprisoned him and
deprived him of food and drink for several days, then he sent
him wine and pork, and he did not come near them. Then the
king called him and asked him, “What stopped you from
eating?” ‘Abdullah said, “It is permissible for me (under these
circumstances], but I did not want to give you the opportunity
to gloat.” The king said to him, “Kiss my head and I will let you
go.” ‘Abdullah said, “And will you release all the Muslim
prisoners with me?” The king said, “Yes.” So ‘Abdullah kissed
his head and he released him and all the other Muslim
prisoners he was holding. When he came back, TJmar bin Al-
Khattab said, “Every Muslim should kiss the head of ‘Abdullah
bin Hudhafah, and I will be the first to do so.” And he stood up
and kissed his head. May Allah be pleased with them both.! 1 ’
u dJi &
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Al-Hafiz (Ibn Hajar) mentioned this story in brief in Al-Isdbah
(4641) , and attributed it to Al-Bayhaqi.
532
Tafsir Ibn Kathir
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42 20. 77ie«, verily, your Lord far those who emigrated after
they were put to trials and then performed Jihad, and were
patient, - after this, your Lord is indeed Forgiving, Most
Merciful.}
4222 . (Remember) the Day when every person will come
pleading far himself, and every one will be paid in fall far what
he did, and they will not be dealt with unjustly .}
The One who is forced to renounce Islam will be forgiven
if He does Righteous Deeds afterwards
This refers to another group of people who were oppressed in
Makkah and whose position with their own people was weak,
so they went along with them when they were tried by them.
Then they managed to escape by emigrating, leaving their
homeland, families and wealth behind, seeking the pleasure
and forgiveness of Allah. They joined the believers and fought
with them against the disbelievers, bearing hardship with
patience. Allah tells them that after this, meaning after their
giving in when put to the test, He will forgive them and show
mercy to them when they are resurrected.
i(Remember) the Day when every person will come pleading }
meaning making a case in his own defence.
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ifar himself.} means, no one else will plead on his behalf; not
his father, not his son, nor his brother, nor his wife.
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iand every one will be paid in fall for what he did,} meaning
whatever he did, good or evil.
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iand they will not be dealt with unjustly.}
meaning there will be no decrease in the reward for good, and
no increase in the punishment for evil. They will not be dealt
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Surah 16. An-Nahl (112-113) ( Part-14 )
535
4and fear}. This refers to the fact that their sense of security
was replaced with fear of the Messenger of Allah sH and his
Companions after they had migrated to Al-Madlnah. They
feared the power and the attack of his armies, and they started
to lose and face the destruction of everything that belonged to
them, until Allah made it possible for His Messenger sg to
conquer Makkah. This happened because of their evil deeds,
their wrongdoing and their rejection of the Messenger that
Allah sent to them from among themselves. He reminded them
of this blessing in the Ayah :
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4 Indeed , Allah blessed the believers when He sent Messenger
from among themselves to them.} (3:164)
and,
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4So have Taqwd of Allah! 0 men of understanding who have
believed, Allah has indeed revealed to you a reminder (this
Qur'an). (And has also sent to you) a Messenger .} [65:10-1 1]
and:
4 Similarly (as a blessing), We have sent a Messenger to you
from among you, reciting Our Aydt to you, and purifying you,
and teaching you the Book (the Qur'an) and the Hikmah (i.e.
Sunnah).} Until
iand do not be ungrateful .} (2:151-152)
Allah changed the situation of the disbelievers and made it
the opposite of what it had been, so they lived in fear after
being secure, they were hungry after having plenty of
provisions. After the believers lived in fear, Allah granted them
security, giving them ample provisions after they lived in
poverty, making them rulers, governors and leaders of
mankind. This is what we say about the example that was
given of the people of Makkah. It was also the opinion of Al-
536
Tafsir Ibn Kathir
‘Awfi and Ibn ‘Abbas, 111 Mujahid, Qatadah, ‘Abdur-Rahman
bin Zayd bin Aslam, and Malik narrated it from Az-Zuhri as
well. May Allah have mercy on them all. 12 *
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4114. So eof of the lawful and good food which Allah has
provided for you. And be grateful for Allah's favor, if it is He
Whom you worship. $
4115. He has only forbidden dead flesh, blood, the flesh of
swine, and any animal which is slaughtered as a sacrifice for
other than Allah. But if one is forced by necessity, without
willful disobedience, nor transgressing, then, Allah is
Pardoning, Most Merciful
4116. And do not describe what your tongues have lied about,
saying: " This is lawful and this is forbidden," to invent lies
against Allah. Verily, those who invent lies against Allah, will
never succeed
4 117. A passing brief enjoyment (will be theirs), but they will
suffer a painful torment. $
The Command to eat Lawful Provisions and to be
Thankful, and an Explanation of what is Unlawful
Allah orders His believing servants to eat the good and lawful
things that He has provided, and to give thanks to Him for
that, for He is the Giver and Originator of all favors. Who
alone deserves to be worshipped, having no partners or
associate. Then Allah mentions what He has forbidden things
which harm them in both religious and worldly affairs, i.,e.,
dead meat, blood and the flesh of pigs.
111 At-Tabari 17:309.
121 At-Tabari 17:310.
Surah 16. Ati-Nahl ( 114-117 ) ( Part-14 )
537
iand any animal which is slaughtered as a sacrifice for other
than Allah.)
meaning, it was slaughtered with the mention of a name other
than that of Allah.
Nevertheless,
at
iBut if one is forced by necessity.) meaning, if one needs to do it,
without deliberately disobeying or transgressing, then,
O- & $t
i Allah is Pardoning, Most Merciful.) We have already discussed
a similar Ayah in Surat Al-Baqarah, and there is no need to
repeat it here. And to Allah be praise.
Then Allah forbids us to follow the ways of the idolators who
declare things to be permitted or forbidden based upon their
own whims and whatever names they agree on, such as the
Bahlrah (a she-camel whose milk was spared for the idols and
nobody was allowed to milk it), the Sa’ibah (a she-camel let
loose for free pasture for their false gods, idols, etc., and
nothing was allowed to be carried on it), the Wasflah (a she-
camel set free for idols because it has given birth to a she-
camel at its first delivery and then again gives birth to a she-
camel at its second delivery) and the Ham (a stallion camel
freed from work for the sake of their idols, after it had finished
a number of acts of copulation assigned for it), and so on. All
of these were laws and customs that were invented during
jdhUiyyah. Then Allah says:
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)And do not describe what your tongues have lied about,
saying: " This is lawful and this is forbidden,” to invent lies
against Allah.)
This includes everyone who comes up with an innovation
(Bid'ah) for which he has no evidence from the SharVah, or
whoever declares something lawful that Allah has forbidden, or
whoever declares something unlawful that Allah has permitted,
only because it suits his opinions or whim to do so.
538
Tafsir Ibn Kathir
{describe what . .
meaning, do not speak lies because of what your tongues put
forth. Then Allah warns against that by saying:
{Verily, those who invent lies against Allah, will never
succeed f
meaning, either in this world or the Hereafter. As for this
world, it is transient pleasure, and in the Hereafter, theirs will
be a severe punishment, as Allah says:
{We let them enjoy for a little while, then in the end We will
drive them into an unrelenting punishment. } (31:24)
Mi
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{Verily, those who invent a lie against Allah, will never be
successful. (A brief) enjoyment in this world! and then to Us
will be their return, then We shall make them taste the severest
torment because they disbelieved f (10:69-70)
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{118. And for those who are Jews, We have forbidden such
things as We have mentioned to you before P 1 And We did not
wrong them, but they wronged themselves $
{119. Then, your Lord for those who did evil out of ignorance
and afterward repent and do righteous deeds - verily, after that,
your Lord is Pardoning, Most Mercifiilf
111 See Al-An'dm 6:146.
Surah 16. An-Nahl ( 118-119 ) (Part-14)
539
Some Good Things were Forbidden for the Jews
After mentioning that He has forbidden us to eat dead meat,
blood, the flesh of swine, and any animal which is slaughtered
as a sacrifice for others than Allah, and after making
allowances for cases of necessity - which is part of making
things easy for this Ummah, because Allah desires ease for us,
not hardship - Allah then mentions what He forbade for the
Jews in their laws before they were abrogated, and the
restrictions, limitations and difficulties involved therein. He
tells us:
i iUU l , U dfj}
iAnd for those who are Jews, We have forbidden such things as
We have mentioned to you before.}
meaning in Surat Al-An'am, where Allah says:
rt?* 'jijiS &f}
4A«d unto those who are Jews, We forbade every (animal) with
undivided hoof, and We forbade them the fat of the ox and the
sheep except what adheres to their backs} Until,
4We are indeed truthful} [6:146] Hence Allah says here:
4And We did «of wrong them,} meaning, in the restrictions
that We imposed upon them.
i'oAZ
ibut they wronged themselves.} meaning, they deserved
that. This is like the Ayah :
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4 , Because of the wrong committed of those who were Jews, We
prohibited certain good foods which had been lawful for them -
and (also) for their hindering many from Allah's way.} (4:160)
Surah 16. An-Nahl ( 120-123 ) (Part-14)
541
Allah, a Hanif (monotheist), and he was not one of the
idolaters.}
4121. (He was) thankful for His favors. He (Allah) chose him
and guided him to a straight path.}
4122. And We gave him good in this world, and in the
Hereafter he shall be of the righteous.}
4123. Then, We have sent the revelation to you: “Follow the
religion of Ibrahim (he was a) Hanif, and he was not one of the
idolaters."}
The Khalil (Close Friend) of Allah
Allah praises His servant, Messenger and close friend
Ibrahim, the Imam of the Hanifs the father of the Prophets,
and Allah declares Ibrahim’s innocence of the idolaters, Jews
or Christians. Allah says:
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4Verily, Ibrahim was (himself) ah Ummah, obedient to Allah, a ;
Hanif (monotheist)}
Ummah here means the leader who is followed. Qanit
(obedient to Allah) means humble and obedient. Hanif means
one who deliberately steers clear of Shirk in favor of Tawhid.
Hence Allah says:
4!6&U£3fr
4and he was not one of the idolaters.}
Mujahid said: “Ummah [here] means that he was a nation on
his own.”
4m
4(He was) thankful for His favors.}
means, he gave thanks for the blessings that Allah gave him.
As Allah says:
4And of Ibrahim the one who fulfilled. ^(53:37)
which means that he did everything that Allah commanded
him to do.
542
Tafsir Ibti Kathir
iHe (Allah) chose him ^ means. He selected him, as Allah says :
4 ‘h Oi
iAnd before, We indeed gave Ibrahim his integrity, and We
were indeed most knowledgeable about /iim>(2 1:51).
Then Allah says:
fire
iand guided him to a straight path.}
which means to worship Allah alone, without partners or
associate, in the manner that He prescribed and which pleases
Him.
i^i*- Oa? 4
iAnd We gave him good in this world,}
meaning, *We granted him all that a believer may require for a
good and complete life in this world.’
' iyf 4
iand in the Hereafter he shall be of the righteous.}
Concerning the Ayah:
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iAnd We gave him good in this world,}
Mujahid said: “This means a truthful tongue.”
iThen, We have sent the revelation to you: "Follow the religion
of Ibrahim (he was a) Hanif...}
meaning, ‘because of his perfection, greatness, and the
soundness of his Tawhid and his way, We revealed to you, O
Seal of the Messengers and Leader of the Prophets jg,’
iFollow the religion of Ibrahim (lie was a) Hanif and he was
not of the idolators.}
This is like the Ayah in Surat Al-An‘am:
Surah 16. An-Nahl (124) (Part-14)
543
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4Say: "Truly, my Lord has guided me to a straight path, a
right religion, the religion of, Ibralum, (he was a) HanTf and he
was not of the idolaters. (6:161).
Then Allah rebukes the Jews,
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4224. The Sabbath was only prescribed for those who differed
concerning it, and verily, your Lord will judge between them
on the Day of Resurrection about what they differed over.$
The Prescription of the Sabbath for the Jews
There is no doubt that for every nation, Allah prescribed one
day of the week for people to gather to worship Him. For this
Ummah He prescribed Friday, because it is the sixth day, on
which Allah completed and perfected His creation. On this day
He gathered and completed His blessings for His servants. It
was said that Allah prescribed this day for the Children of
Israel through His Prophet Musa, but they changed it and
chose Saturday because it was the day on which the Creator
did not create anything, as He had completed His creation on
Friday. Allah made observance of the Sabbath obligatory for
them in the laws of the Tawrah (Torah), telling them to keep
the Sabbath. At the same time, He told them to follow
Muhammad jg| when he was sent, and took their promises and
covenant to that effect. Hence Allah says:
iThe Sabbath was only prescribed Jbr those who differed
concerning it,$
Mujahid said: “They observed the Sabbath (Saturday) and
ignored Friday.” 1 11 Then they continued to observe Saturday
until Allah sent Isa bin Maryam. It was said that he told them
m
At-Tabari 17:320.
544
Tafsir Ibn Kathlr
to change it to Sunday, and it was also said that he did not
forsake the laws of the Tawrah except for a few rulings which
were abrogated, and he continued to observe the Sabbath
until he was taken up (into heaven). Afterwards, the Christians
at the time of Constantine were the ones who changed it to
Sunday in order to be different from the Jews, and they
started to pray towards the east instead of facing the Dome
(i.e., Jerusalem). And Allah knows best.
It was reported in the Two Sahxhs that Abu Hurayrah heard
the Messenger of Allah jg say:
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*We are the last, but we will be the first on the Day of
Resurrection, even though they were given the Book before us.
This is the day that Allah obligated upon them, but they
differed concerning it. Allah guided us to this day, and the
people observe their days after us, the Jews on the following day
and the Christians on the day after that .* 1 11
This version was recorded by Al-Bukhari.
It was reported that Abu Hurayrah and Hudhayfah said that
the Messenger of Allah jg said:
f y. ‘ f A I liili j IS 5i' j-i'*
oJI Jlj Jit! Uligi iL Jill
tdill jil ja djyfVl illlill fy 0 £ JJa •liifSj
J i. 0 II 4 JI
* Allah let the people wlw came before us stray from Friday, so
the Jews had Saturday and the Christians had Sunday. Tlien
Allah brought us and guided us to Friday. So now there are
Friday, Saturday and Sunday, thus they will follow us on the
Day of Resurrection. We are the last of the people of this world,
but will be the first on the Day of Resurrection, and will be the
first to be judged, before all of creation .» |21
*** Fath Al-Bari 11 :526, Muslim 2 :586.
121 Muslim 2:586.
545
Surah 16. An-Nahl (125) (Part-14)
It was reported by Muslim.
illy o) <>->-1
jUii iVi-Ji o* j-" itii
4 2 25. Jmrite to the way of your Lord with wisdom and fair
preaching, and argue with them with that which is best. Truly,
your Lord best knows who has strayed from His path, and He
best knows those who are guided .)
The Command to invite people to Allah with Wisdom
and Good Preaching
Allah commands His Messenger Muhammad jjg to invite the
people to Allah with Hikmah (wisdom). Ibn Jarir said: ‘That is
what was revealed to him from the Book and the Sunnah.”
iand fair preaching) meaning, with exhortation and stories of the
events that happened to people that are mentioned in the
Qur an, 1 which he is to tell them about in order to warn them
of the punishment of Allah.
iand argue with them with that which is best.)
meaning, if any of them want to debate and argue, then let
that be in the best manner, with kindness, gentleness and
good speech, as Allah says elsewhere:
iUk Jt sigJi >1 &£ %)
iAnd do not argue with the People of the Book, unless it be
with that which is best, except for those who purposefully do
wrong.) [29:46J
Allah commanded him to speak gently, as He commanded
Musa and Hariln to do when he sent them to Pharaoh, as He
said:
IM
0 & v ’a 'iJS)
jAnd speak to him mildly, perhaps he may accept admonition
At-Jabari 17:321.
546
Tafslr Ibn Kathir
or fear (Allah)}{20:44).
jlj ji lit,
iTruly, your Lord best knows who has strayed from His path,}
meaning, Allah already knows who is doomed (destined for
Hell) and who is blessed (destined for Paradise). This has
already been written with Him and the matter is finished, so
call them to Allah, but do not exhaust yourself with regret
over those who go astray, for it is not your task to guide them.
You are just a wamer, and all you have to do is convey the
Message, and it is He Who will bring them to account.
<y <s£ y
4You cannot guide whom you love} [28:56]
•- i . -r, . a '> x -r-
jx+j «si o^=dj
$It is not up to you to guide them, but Allah guides whom He
wills.} [2:72]
ii' L>\ \L* jIS ^ sXt YJ ^-0c- ojjc YJ jil Y) -iJjsi lij
4226. And if you punish them, then punish them with the like
of that with which you were afflicted. But if you have patience
with them, then it is better for those who are patient.}
4227. And be patient, and your patience will not be, but by the
help of Allah. And do not grieve over than, and do not be
distressed by their plots.}
4128. Truly, Allah is with those who have Taqwa, and the
doers of good. }l' ]
The Command for Equality in Punishment
Allah commands justice in punishment and equity in settling
the cases of rights. ‘Abdur-Razzaq recorded that, concerning
the Ayah,
I 1 ' See the Tafsir of Surat At-Tawbah 9 : 120 .
547
Surah 16. An-Nahl (126-128) ( Part-14 )
4 then punish than with the like of that with which you were
afflicted. $
Ibn Sirin said, “If a man among you takes something from
you, then you should take something similar from him.”* 1 *
This was also the opinion of Mujahid, Ibrahim, Al-Hasan Al-
Basri, and others.* 2 ’ Ibn Jarir also favored this opinion. Ibn
Zayd said: “They had been commanded to forgive the idolators,
then some men became Muslim who were strong and
powerful. They said, ‘O Messenger of Allah, if only Allah would
give us permission, we would sort out these dogs!’ Then this
Ayah was revealed, then it was latter abrogated by the
command to engage in Jihad .”* 3 ’
4And be patient, and your patience will not be but by the help
of Allah.}
This emphasizes the command to be patient and tells us that
patience cannot be acquired except by the will, help, decree .
and power of Allah. Then Allah says:
4And do not grieve over them,} meaning, those who oppose you,
for Allah has decreed that this should happen.
4and do not be distressed} means do not be worried or upset.
4'off^sCi \Lf}
4by their plots.} meaning; because of the efforts they are putting
into opposing you and causing you harm, for Allah is
protecting, helping, and supporting you, and He will cause you
to prevail and defeat them.
4 V. jl'j 5\}
iTruly, Allah is with those who have Taqwa, and the doers of
good.}
* 1 ’ ‘Abdur-Razzaq , 2 :36 1 .
* 2 ’ At-Tabari 17:524, 525.
* 3 ’ At-Tabari 17:324.
Surah 16. An-Nahl (126-128) ( Part-14 )
549
4 those who have Taqwa} means, they keep away from that which
is forbidden.
iand the doers of good.} meaning they do deeds of obedience to
Allah. These are the ones whom Allah takes care of, He gives
them support, and helps them to prevail over their enemies and
opponents.
This is end of the Tafsir of Surat An-NahL To Allah be praise
and blessings, and peace and blessings be upon Muhammad
^ and his family and Companions.
n
550
Tafsir Ibn Kathlr
The Tafsir of Surat Al-Isra 9
(Chapter - 17)
Which was revealed in Makkah
The Virtues of Surat Al-Isra’
Imam Al-Hafiz Abu ‘Abdullah Muhammad bin Ismail Al-
Bukhari recorded that Ibn Mas*ud jg said concerning Surah
Bani Isra‘U (i.e., Surat Al-Isra), Al-Kahf and Maryam : “They are
among the earliest and most beautiful Surahs and they are my
treasure.”* 11
Imam Ahmad recorded that ‘A’ishah said: “The Messenger of
Allah used to fast until we would say, he does not want to
break his fast, then he would not fast until we would say, he
does not want to fast, and he used to recite Bani Isrd’U and Az-
Zumar every night.”* 2 *
In the Name of Allah, the Most Gracious, the Most Merciful.
^ -»5ul i 'JjL\ Cfjj>
i > 'If > if-'
t j * i°L “'* <ie bfi, Ay~
il. Glorified be He Who took His servant for a journey by
Night from Al-Masjid Al-Hardm to Al-Masjid Al-Aqsa, the
neighborhood whereof We have blessed, in order that We might
show him of Our Ayat. Verily, He is the All-Hearer, the All-
Seer .] ►
The Isra ’ (Night Journey)
Allah glorifies Himself, for His ability to do that which none
but He can do, for there is no God but He and no Lord
besides Him.
111 FathAl-Bari 8:655.
* 2 * Ahmad 6:189.
Surah 17. Al-Isrd' (1) (Part-15)
551
4Who took His servant
for a journey} refers to
Muhammad sE
4^}
4by Night } means, in
the depths of the
night.
^3
ifrom Al-Masjid Al-
Haram} means the
Masjid in Makkah.
iOtt +f3\ \}
ito Al-Masjid Al-Aqsa,}
means the Sacred
House which is in
Jerusalem, the origin
of the Prophets from
the time of Ibrahim
Al-Khalll. The Prophets
all gathered there, and
he (Muhammad j§) led
them in prayer in their own homeland. This indicates that he is
the greatest leader of all, may the peace and blessings of All&h
be upon him and upon them.
4 the neighborhood whereof We have blessed} means, its agricultural
produce and fruits are blessed
4in order that We might show him}, i.e., Muhammad jg
4of Our Ayat.} i.e., great signs. As Allah says:
Surah 17. Al-Isrd' (1) ( Part-15 )
553
! 41)1 (J jAj
*Al-Buraq was brought to me, and it was a white animal
bigger than a donkey and smaller than a mule. One stride of
this creature covered a distance as far as it could see. I rode on
it and it took me to Bayt Al-Maqdis (Jerusalem), where I
tethered it at the hitching post of the Prophets. Then 1 entered
and prayed two Rak'ahs there, and came out. Jibril brought me
a vessel of wine and a vessel of milk, and I chose the milk. Jibril
said: 'You have chosen the Fitrah (natural instinct).' Then I
was taken up to the first heaven and Jibril asked for it to be
opened. It was said, ‘Who are you?' He said, 'Jibril.' It was
said, ‘Who is with you?' He said, 'Muhammad.' It was asked,
‘Has his Mission started?' He said, 'His Mission has started.'
So it was opened for us, and there I saw Adam, who welcomed
me and prayed far good far me. Then I was taken up to the
second heaven and Jibril asked far it to be opened. It was said,
‘Who are you?' He said, 'Jibril.' It was said, 'Who is with
you?' He said, 'Muhammad.' It was asked, ‘Has his Mission
started?' He said, 'His Mission has started.?' So it was opened
far us, and there I saw the two maternal cousins, Yahya and
‘Isa, who welcomed me and prayed far good far me. Then I was
taken up to the third heaven and Jibril asked far it to be opened.
It was said, 'Who are you?' He said, 'Jibril.' It was said, 'Who
is with you?' He said, 'Muhammad.' It was asked, 'Has his
Mission started?' He said, 'His Mission has started.' So it was
opened far us, and there I saw Yusuf, who had been given the
beautiful half. He welcomed me and prayed far good far me.
Then I was taken up to the fourth heaven and Jibril asked far it
to be opened. It was said, ‘Who are you?’ He said, 'Jibril.' It
was said, ‘Who is with you?' He said, 'Muhammad.' It was
asked, 'Has his Mission started?' He said, 'His Mission has
started.' So it was opened far us, and there I saw Idris, who
welcomed me and prayed far good far me. - then (the Prophet
jg) said : Allah says :
4 And We raised him to a high station } (19:57).
554
Tafsir Ibn Kathir
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[Then he resumed his narrative:] «77ien I was taken up to
the fifth heaven and fibril asked for it to be opened. It was
said, ‘Who are you?' He said, 'fibril.' It was said, ‘Who is
with you?' He said, 'Muhammad.' It was asked, ‘Has his
555
Surah 17. Al-Isrd' ( 1 ) ( Part-15 )
Mission started?' He said, 'His Mission has started.?' So it
was opened far us, and there I saw Hariin, who welcomed me
and prayed far good far me. Then I was taken up to the sixth
heaven and fibril asked far it to be opened. It was said, ‘Wlw
are you?' He said, ‘fibril.? It was said, 'Who is with you?'
He said, 'Muhammad.' It was asked, 'Has his Mission
started?' He said, 'His Mission has started.?' So it was
opened far us, and there I saw Musa, who welcomed me and
prayed far good far me. Then I was taken up to the seventh
heaven and fibril asked far it to be opened. It was said, ‘Who
are you?' He said, ‘fibril.’ It ivas said, 'Who is with you?' He j
said, ‘Muhammad . ' It was asked, 'Has his Mission started?' j
He said, ‘His Mission has started.' So it was opened far us,
and there I saw Ibrahim, who was leaning back against the
Much-Frequented House (Al-Bayt Al-Ma'miir) . Every day
seventy thousand angels enter it, then they never come back to
it again. Then I was taken to Sidrat Al-Muntaha (the Lote tree
beyond which none may pass), and its leaves were like the
leaves [ears] of elephants and its fruits were like jugs, and
when it ivas veiled with whatever it was veiled with by the
command of Allah, it changed, and none of the creatures of
Allah can describe it because it is so beautiful.
Then Allah revealed that which He revealed to me. He enjoined
on me fifty prayers every day and night. I came down until I
reached Musa, and he said, 'What did your Lord enjoin on
your Ummah?' I said, ‘Fifty prayers everyday and night.' He
said, 'Co back to your Lord and ask Him to reduce (the burden)
far your Ummah, far your Ummah will not be able to do that. I
tested the Children of Israel and found out how they were.' So I
went back to my Lord and said, ‘O Lord, reduce (tire burden)
far my Ummah far they will never be able to do that.' So He
reduced it by five. I came back down until I met Musa and he
asked me, ‘What did you do?' I said, ‘(My Lord) reduced (my
burden) by five.' He said, 'Co back to your Lord and ask Him
to reduce (the burden) for your Ummah.' I kept going back
between my Lord and Musa, and (my Lord) reduced it by five
each time, until He said, 'O Muhammad, these are five prayers
every day and night, and far every prayer there is (the reward
of) ten, so they are (like) fifty prayers. Whoever wants to do
556
Tafsir Ibti Kathtr
something good then does not do it, one good deed will be
recorded for him, and if he does it, ten good deeds will be
recorded for him . Whoever wants to do something evil and does
not do it, no evil deed will be recorded for him, and if he does
it, one evil deed will be recorded for him.' I came down until I
reached Musa, and told him about this. He said: 'Go back to
your Lord and ask him to reduce (the burden) for your Ummah,
for they will never be able to do that.' I had kept going back to
my Lord until I felt too s/iy.s’ 1 ’ This version was also
recorded by Muslim .’ 21
Imam Ahmad recorded Anas saying that Al-Buraq was
brought to the Prophet jg on the Night of the Isra’ with his
saddle and reins ready for riding. The animal shied, and Jibril
said to him: “Why are you doing this? By Allah, no one has ever
ridden you who is more honored by Allah than him.” At this,
Al-Buraq started to sweat. This was also recorded by At-
Tirmidhi, who said it is GharibP^
Ahmad also recorded that Anas said: “The Messenger of
Allah said:
^ Jrj y Jj ^ lih
OijJ' sty &
uWhen I was taken up to my Lord (during Al-Mi'rdj), I passed
by people who had nails of copper with which they were
scratching their faces and chests. I asked, ‘Who are these, O
Jibril?' He said, 'These are those who ate the flesh of the people
[i.e., backbiting] and slandered their honor.
This was also recorded by Abu Dawud.’ 5 ’ Anas also said that
the Messenger of Allah jg said:
111 Ahmad 3: 148.
121 Muslim 1:145.
131 At-Tirmidhi, no. 3131.
141 Ahmad 3:224.
|S| Abu Dawud 4878.
Surah 17. Al-Isra' ( 1 ) ( Part-15 )
557
'•ji* *-■5^ ^T* )* (ji l Sj~^
iOn the night when I was taken on my Night Journey (Al
lsra'), I passed by Musa, who was standing, praying in hi:
graved This was also recorded by Muslim/ 21
The Report of Anas bin Malik from Malik bin Sa‘sa*ah
Imam Ahmad recorded that Anas bin Malik said that Malik
bin Sa‘sa‘ah told him that the Prophet of Allah jg told them
about the night in which he was taken on the Night Journey
(Al-Isra). He said:
to! il li — j> «>J| ^ ! oS lil Jli L ojjj — i .}*•*•'* l/
iilii Ca w ‘ Jkif t _ s j llti - Jli “ iJ^ll j-j Jjij Ja>J '
kJ\ 5 ^ _ J~* :
« Wlri/e / was lying down in Al-Hatim (or maybe, Qatadah
said, in Al-Hijr) ’someone came to me and said to his
companion, ’The one who is in the middle of these three.’
He came to me and opened me.i
I (one of the narrators] heard Qatadah say, ' split me - from
here to here.’ Qatadah said: “I said to Al-Jarud, who was
beside me, What does that mean?’ He said, “From the topj of
his chest to below his navel’, and I heard him say, Trom his
throat to below his navel’. The Prophet jg said:
♦ J X # ** * f J J s * + f * + 9* • . ^
o-Jli — Jli —
t L r^ (J pi
*He took out my heart and brought a golden vessel filled witty
faith and wisdom . He washed my heart then filled it up and put
it back, then a white animal was brought to me that wa;
smaller than a mule and larger than a donkey .n
Al-JarOd said, Was this Al-Burdq, O Abu Hamzah?’ He said,
*Yes, and its stride covered a distance as far as it could see.’
The Prophet jg said:
111 Ahmad 3:120.
121 Muslim 2375.
558
Tafsir Ibn Kathir
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“I aws mounted upon it and Jibril brought me to the first
heaven, and asked for it to be opened. It was said, ‘Who is
this?' He said, 'fibril.' It was said, ‘Wlw is with you?' He said,
'Muhammad.' It was said, ‘Has his Mission started?' He said,
'Yes.' It was said, 'Welcome to him, blessed is the one who
comes.' So it was opened for us and when I entered, I saw
Adam, (fibril) said, ‘This is your father Adam, greet him.' So I
greeted him, and he returned the greeting then said, 'Welcome
to the righteous son and righteous Prophet.' Then I was taken
up to the fifth heaven, and (fibril) asked for it to be opened. It
was said, ‘Who is this?' He said, 'fibril.' It was said, 'Who is
with you?' He said, 'Muhammad.' It was said, 'Has his
Mission started?' He said, 'Yes.' It was said, ‘Welcome to him,
blessed is the one who comes.' So it was opened for us and
wheti I entered, I saw Harun. (fibril) said, 'This is Harun,
greet him.' So I greeted him, and he returned the greeting then
said, 'Welcome to the righteous brother and righteous Prophet.'
Surah 17. Al-Isra' (1) (Part-15)
559
Then I was taken up to the sixth heaven, and (Jibril) asked for
it to be opened. It was said, 'Who is this?' He said, ‘Jibril.' It
was said, ‘Who is with you?' He said, 'Muhammad.' It was I
said, ‘Has his Mission started?' He said, 'Yes.' It was said,
‘Welcome to him, blessed is the one who comes.' So it was
opened for us and when I entered, I saw Musa. (Jibril) said,
‘This is Musa, greet hint.' So I greeted him, and he returned
the greeting then said, ‘Welcome to the righteous brother and
righteous Prophet.' When I passed by him, he wept, and it was\
said to him, 'Why are you weeping?' He said, 'I am weeping
because a young man was sent after me and more people from
his Ummah than from mine will enter Paradise.' Then I was
taken up to the seventh heaven, and (Jibril) asked for it to be
opened. It was said, ‘Who is this?' He said, 'Jibril.' It was
said, 'Who is with you?' He said, 'Muhammad' . It was said,
'Has his Mission started?' He said, 'Yes.' It was said,
'Welcome to him, blessed is the one who comes.' So it was
opened for us and when I entered, I saw Ibrahim. (Jibril) said,
'This is Ibrahim, greet him.' So I greeted him, and he returnee
the greeting then said, 'Welcome to the righteous son and
righteous Prophet.' Then I was taken up to Sidrat Al-Muntaha\
wlwse fruits like the clay jugs ofHajar (a region in Arabia) and
its leaves were like the ears of elephants. (Jibril) said: 'This is
Sidrat Al-Muntaha.' And there were four rivers, two hiddeti
and two visible. I said, ‘What is this, O Jibril?' He said, 'The
two hidden rivers are rivers in Paradise, and the two visible
rivers are the Nile and the Euphrates.’ Then I was shown Al-
Bayt Al-Ma'mur.n
Qatadah said: Al-Hasan told us narrating from Abu
Hurayrah that the Prophet ^ saw Al-Bayt Al-Ma‘mur. Each bay
seventy thousand angels enter it, then they never return from
it. Then he continued to narrate the Hadith of Anas;
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560
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t ^ » ,s ' „
*»£*£? jy cii>-} ce-^.y
«Then I was brought a vessel of wine, a vessel of milk and a
vessel of honey. I chose the milk, and he [Jibril] said, ‘This is
the Fitrah (natural instinct) on which you and your Ummah
will be.' Then the prayer was enjoined upon me, fifty prayers
each day. I came down until 1 reached Musa, who said, ‘What
did your Lord enjoin upon your Ummah?' I said, ‘Fifty prayers
each day.’ He said, ‘Your Ummah will not be able to do fifty
prayers each day. I tried the people before you, I had to deal
with the Children of Israel and it was very difficult for me. Go
back to your Lord and ask Him to reduce the burden on your
Surah 17. Al-Isrd' ( 1 ) ( Part-15 )
561
Ummah.' So I went back, and the number was reduced by ten.
I came back to Musa and he asked, ‘What were you commanded
to do?' I said, 'Forty prayers each day.' He said, 'Your Ummah
will not be able to do forty prayers each day. I tried the people
before you, 1 had to deal with the Children of Israel and it was
very difficult for me. Co back to your Lord and ask Him to
reduce the burden on your Ummah.' So I went back, and the
number was reduced by ten. I came back to Musa and he asked,
'What were you commanded to do?' I said, 7 was commanded
to do thirty prayers each day.' He said, 'Your Ummah will not
be able to do thirty prayers each day. I tried the people before
you, I had to deal with the Children of Israel and it was very
difficult for me. Go back to your Lord and ask Hitn to reduce
the burden on your Ummah.' So I went back, and the number
was reduced by ten . I came back to Musa and he asked, 'What
were you commanded to do?' I said, ‘Twenty prayers each day.'
He said, ‘Your Ummah will not be able to do twenty prayers
each day. I tried the people before you, I had to deal with the
Children of Israel and it was very difficult for me. Go back to
your Lord and ask Him to reduce the burden on your Ummah.'
So I went back, and the number was reduced by ten more. 1
came back to Musa and he asked, ' What were you commanded
to do?' I said, 'Ten prayers each day.’ He said, ‘Your Ummah j
will not be able to do ten prayers each day. I tried the people
before you, I had to deal with the Children of Israel and it was
very difficult for me. Go back to your Lord and ask Him to
reduce the burden on your Ummah.' So I went back, and I was
commanded to do five prayers every day. I came back to Musa
and he asked, 'What were you commanded to do?' I said, ‘Five
prayers each day.' He said, ‘Your Ummah will not be able to do
five prayers each day. I tried the people before you, I had to
deal with the Children of Israel and it was very difficult for me. '
Go back to your Lord and ask Him to reduce the burden on
your Ummah.’ I said, 7 have asked my Lord until I feel too
shy. I accept this and submit to Him.' Then a voice called out:
‘My order has been decreed and I have reduced the burden on
My servants .'n* 11 Similar narrations were recorded in the
111 Ahmad 4:208. j
562
Tafstr Ibn Kathlr
Two Sahibs. 11 '
The Report of Anas from Abu Dharr
Al-Bukhari recorded that Anas bin Malik said: Abu Dharr
used to tell us that the Messenger of Allah jgg said:
‘fAj £_A* JivA JA tje5 v**- A
(*-■ *2lkf (*■< ‘ A i <w£>- A *l»- IJ
i ** '
jj^} Ji^T J^ jl*—" J! Uli tlli-Jl ;lHJl Jl ^ ^ii (^JLj oil
^ju : Jli ?j»-I ilu* j» : Jli iJ,^U- : Jl* ?l-ii A :Jl»
5^-j dill sliUi Ipk £i Uii JUi : JU ?Jl j~jf : Jlii 4 jg iL^i
Jli 'ip il*-» <-*l Jli ^ 'i! “jLA A*J 5 apli
• Jisr?l *— J* - ~ jJ'-'J' jJlJJl IAA ; Jl^i ‘A?
J*^i ‘}s{ j*~> Jl*A A'.J 5l*jj i jA 3-iij ^al I -La : Jli ?lJLi J»
A ^ ‘j^ 1 «>' A J 1 *5^*1 3 i^Ji jii ^ #Ji
j^Ji •ilj'JI jtaJJl ^ ^A A l tAi J'Af A A* lib nilsN^
ij* ■ '—■i* j*Jl*<Jl i^Jl; l—*- :Jlii j OjJ* A* "Jl®
«1 _*q iju : jii ?iii
l The roof of my house was opened while I was in Makkah, and
Jibril came down and opened my chest, then he waslted it with
Zamzam water. Then he brought a vessel of gold filled with
wisdom and faith, and poured it into my chest, then he closed it
up. Then he took me by the hand and took me up to the lowest
heaven. When we came to the lowest heaven, Jibril said to its
keeper, ‘Open up!’ He said, ‘Who is this?' He said, 'Jibril.' He
said, ‘Is there anyone with you?' He said, 'Yes, Muliammad is
with me.' He said, ‘Has his Mission started?' He said, 'Yes.'
When it was opened, we went up into the first heaven, where I
saw a man sitting with a multitude to his right and another to
his left. When he looked to his right he smiled, and when he
looked to his left, he wept. He said, 'Welcome to the righteous
Prophet and the righteous son.' I said to Jibril, 'Who is this?' He
l 1 ' FathAl-Bari 6:348, Muslim 1 : 151 .
Surah 17. Al-Isrd' (1) (Part-15
563
said, ‘This is Adam, and these multitudes to his right and left
are the souls of his descendants. The people on his right include
the people of Paradise, and the people on his left include the
people of Hell, so when he looks to his right he smiles, and when
he looks to his left he weeps.' Then he took me up to the second
heaven .. .Tlten we passed by Ibrahim, who said, ‘Welcome to the
righteous Prophet and the righteous son.' I said, ‘Who is this?'
He said, ‘Tins is Ibrahim . ’»
Az-Zuhri said: Ibn Hazm told me that Ibn ‘Abbas and Abu
Habbah Al-Ansari used to say: the Prophet sg narrated here - 1
« Then I was taken up until I reached a level where I could hear
the sound of the pens.”
Ibn Hazm and Anas bin Malik said: the Messenger of Allah
3 g said:
Jv* u** i j*- jil J* &l
Jli y>j> J£ <i»l jj U :JUi i^^Ul
UJr) c JjjI jjJ i itff ty Jl grjti \J*y
V sllLil £>-jt * Jlii i La * C-ii i y> ^1
i&( JjJj JJ £Tj\ : Jtii 4\ ‘ .ilii jjJ
‘liil Jj^Jl N j :JlSi ojl^i iiUi
P 1 c«:j ^ ‘-hij J! (jj-j' :Jt^ J!
(•“' ‘(/? ^ ^ 0 ' fcy** Oj-U. Jl ,_/>■ ^ Ji*ll
•illJl l*l> : lip 4313111 lili 4 &JI 1
«A//fl/j enjoined upon my Ummah fifty prayers. I came back
with this (message) until I passed by Musa, who said, ‘What
did your Lord enjoin upon your Ummah?’ I said, ‘He enjoined
fifty prayers.' Musa said, 'Go back to your Lord, for your
Ummah will not be able to do that.' So I went back, and He
reduced it by half. Then I came back to Miisa and said, 'It has
been reduced by half.' He said, 'Go back to your Lord, for your
Ummah will not be able to do that.' So I went back, and it was
reduced by half. I came back to him, and he said, 'Go back to
564
Tafsir Ibn Kathlr
your Lord, for your Ummah will not be able to do that.' So I
went back, and He said: ‘They are five but equal in reward to
fifty / far My word does not change.' I came back to Musa and
he said, ‘Go back to your Lord.' I said, 7 feel too shy before my
Lord.' Then I was taken up until I reached Sidrat Al-Muntahd,
which was veiled in indescribable colors. Then I entered
Paradise, in which 1 saw nets of pearls and its soil of musk j
This version was recorded by Al-Bukhari in the Book of
Prayer. He also reported in the Book of Tafsir, under the
discussion of Bani IsraH (i.e., Surat Al-Isra), the Book of Hajj
and the Stories of the Prophets, via different chains of
narration from YQnus. Muslim recorded similar Hadiths in his
Sahih in the Book of Faith.' 1 '
Imam Ahmad recorded that ‘Abdullah bin Shaqlq said: I said
to Abu Dharr, “If I had seen the Messenger of Allah jg, I would
have asked him.” He said, “What would you have asked him?”
He said, “I would have asked him, if he saw his Lord?” He said,
“I did ask him that, and he said,
a «l ji * I jjj otj *
«/ saw it as light, how could I see Him?*"
This is how it was narrated in the report of Imam Ahmad. 12 '
Muslim recorded that ‘Abdullah bin Shaqlq said that Abu
Dharr said: “I asked the Messenger of Allah jg, “Did you see
your Lord?’ He said,
ifa jy*
«(7 saw) a light, how could I see Him
‘Abdullah bin Shaqlq said: I said to Abu Dharr, “If I had seen
the Messenger of Allah sg, I would have asked him.” He said,
“What would you have asked him?” He said, “I would have
asked him, ‘Did you see your Lord?” Abu Dharr said, “I asked
him that, and he said,
*b y
m Fath Al-Bdri 1 :547, 3 :576, 6 :431 , Muslim 1 :148.
121 Ahmad 5:147.
131 Muslim 1:161.
Surah 17. Al-Isrd’ (1) (Part-15
565
«/ saw light.
The Report of Jabir bin ♦Abd ullah
Imam Ahmad recorded that Jabir bin ‘Abdullah said that he
heard the Messenger of Allah jg say: J
^ J ^ ^ Jl ^ <jA ^ Ji?
*aJ| J&j\ ufj aJUI O A a L j i ^xLj! cJo J
oWhen Quraysh did not believe that I had been taken on the
Night journey to Bayt Al-Maqdis, I stood up in Al-Hijr and i
Allah displayed Bayt Al-Maqdis before me, so 1 told them about
its features while I was looking at if.»* 2 * 1
This was also reported in the Two SahQis with different chains
of narration.* 31 According to Al-Bayhaqi, Ibn Shihab said: Abu
Salamah bin ‘Abdur-Rahman said: Some people from Quraish
went to Abu Bakr and said, “Have you heard what your
companion is saying? He is claiming that he went to Bayt Al-
Maqdis and came back to Makkah in one night!” Abu Bakr
said, “Did he say that?” They said, “Yes.” Abu Bakr salid,
“Then I bear witness that if he said that, he is speaking jhe
truth.” They said, “You believe that he went to Ash-Sh&m
[Greater Syria] in one night and came back to Makkah bef ire
morning?” He said, “Yes, I believe him with regard to
something even more than that. I believe him with regard to
the revelation that comes to him from heaven.” Abu Salamah
said, from then on Abu Bakr was known as As-Siddiq (the time
believer).* 4 *
The Report of 'Abdullah bin ‘Abbas
Imam Ahmad recorded that Ibn ‘Abbas said:
“On the night when the Messenger of Allah jg was taken! on
his Night Journey, he entered Paradise, in some part of wnich
he heard a sound. He said, ‘O Jibril, what is this?’ He said,
*** Muslim 1 : 161 .
* 2 ' Ahmad 3:377.
* 3 * Al-Bukhari no. 4710, Muslim no. 170
* 4 * Dal&’il An-Nubuwwah 2 :359
566 Tafsir Ibn Kathir
This is Bilal, the Mu’adhdhin.’ When the Prophet jg came back
to the people, he said,
I jS j C-jfj JjD
t Bilal has succeeded, I saw that he will have such and such . »
He [the Prophet jg] was met by Musa, who welcomed him
and said, 'Welcome to the Unlettered Prophet.’ He was a tall,
dark man with lank hair coming down to his ears or above his
ears. He said, “Who is this, O Jibril?’ He said, This is Musa.’
Then he went on and met a venerable, distinguished old man,
who welcomed him and greeted him with Salam, and all of
them were greeting him. He said, “Who is this, O Jibril?’ He
said, This is your father Ibrahim.’ Then he looked into Hell and
saw some people eating rotten meat. He said, Who are these
people, O Jibril?’ He said. They are those who used to eat the
flesh of the people [i.e., backbiting].’ He saw a man who was
very red and dark blue, and said, Who is this, O Jibril?’ He
said, This is the one who slaughtered the she-camel (of Salih).’
When the Messenger of Allah sg came to Al-Masjid Al-Aqsa, he
stood up to pray, and all the Prophets gathered and prayed
with him. When he finished, he was brought two cups, one on
his right and one on his left, one containing milk and one
containing honey. He took the milk and drank it, and the one
who was carrying the cup said, 'You have chosen the Fitrah
(natural instinct).’” 111
The chain of narrators is Sahih, although they (Al-Bukhari
and Muslim) did not record it.
Imam Ahmad reported that Ibn ‘Abbas said:
“The Messenger of Allah jg was taken on the Night Journey
to Bayt Al-Maqdis, then he came back and told them about his
journey and the features of Bayt Al-Maqdis and the caravan (of
Quraysh). Some people said, ‘We do not believe what
Muhammad is saying,’ and they left Islam and became
disbelievers. Allah destroyed them when He destroyed Abu
Jahl. Abu Jahl said: ‘Muhammad is trying to scare us with the
tree of Zaqqu.m\ bring some dates and butter and let us have
some Zaqquml’ The Prophet also saw the Dajjal in his true
form, in real life, not in a dream, and he saw Isa, Musa and
111 Ahmad 1:257.
Surah 17. Al-Isrd' (1) (Part-15)
567
Ibrahim. The Prophet jg was asked about the Dajjal, and he
said:
*Jj fl Ite i&i Isf \£\s L:\i ilJUvf fit CUii &lj*
t [ LLi] «JU- I j j jL^apf
i ^Sl ^ *>LU 1 <Jlc- y* ^Jyy t I
^ Ji o> : vi li* ^ Jj >1 ,Ui f^ji <£. ^i>;i Ji o> : ; cjiiJi
olLi .ilJ JU ^ : jij^- Jli t j^u ’Its
“/ saw /jj'm as a tall and huge man, with a whitish complexion.
One of his eyes stood out like a shining star. The hair on his
head looked like the branches of a tree. And I saw ‘Isa, white
with airly hair and an intense gaze, of average build. I saw
Musa, dark-skinned, with a lot of hair and a strong build. I
looked at Ibrahim and did not see anything in him that I do not
see in myself; it is as if he were your companion [meaning
himself], fibril said: 'Greet your father with Salam,' so I
greeted him with Salam . »
This was also recorded by An-Nasa’i from the Hadith of AJju
Zayd Thabit bin Yazid from Hilal, who is Ibn Khabbab,* 1 * and
it is a Sahih chain of narrators. |
Al-Bayhaqi recorded that Abu Al-‘Aliyah said: “The cousin! of
your Prophet jfe, Ibn ‘Abbas narrated to us from the Messenger
of Allah si;, he said: Allah’s Messenger jg said,
loijLZ Jl>-j f *lts il-Ui Vljt jl 'f* jj ^y* ^ ! Sj^ cji } 8
kc. > dij yfJj\ Jl JJj\ Iff f*ui & ff f ^ JJyj
y»J>
•On the night when I was taken on the Night ]oumey, I saw
Musa bin 'Imran, a tall, curly-haired man, as if he was from
the tribe of Shanii'ah. And I saw 'Isa bin Maryam, of mediunj
stature, white with a reddish complexion, with straight hair .»
And he was shown Malik, the keeper of Hell, and the Dajjal,
with the signs that Allah revealed to him.’ He said, I
Ahmad 1 :384, An-Nasa’i in Al-Kubra 11484.
568
Tafstr Ibn Kathtr
4So be not you in doubt of meeting him.} [32:33]
Qatadah used to interpret this to mean that the Prophet of
Allah -gz met MQsa.
iAnd We made it [or him] a guide to the Children of Israel }
[32:33]
Qatadah said: “(This means) Allah made MQsa a guide for the
Children of Israel.” 111 Muslim reported this in his Sahih, and
Al-BukhSri and Muslim recorded a shorter version from
Qatadah. 121
Imam Ahmad also recorded that Ibn ‘Abbas said: “The
Messenger of Allah jg said:
*^isU M cJ 1
^.4 A &
•On the night when I was taken on the Night Journey, I woke
up in Makkah the next morning having anxiety that, I knew
that the people would not believe me.*
He kept away from people, feeling anxious and sad, then the
enemy of Allah Abu Jahl passed by him and came to sit with
him, saying mockingly, Is there anything new?’ The Messenger
of Allah said,
*Yes*. He said, What is it?’ He said,
A ^ jA Jj»
•I was taken on a Journey last night.* He said, Where to?’ He
said,
v^ 5 ' J>
«To Bayt Al-MaqdisJ He said, Then this morning you were
among us?’ He said,
111 Dal&’il An-Nubuwwah 2:386. [i.e., Qatadah understood the
pronoun to refer to MQsa , not to the Tawrah] .
121 Al-Bukhari 3239, Muslim 165.
Surah 17. Al-Isra' (1) (Part-15)
569
« Yes». Abu Jahl did not want to say to his face that he was lying,
lest he deny saying it when he called other people to hear him,
so he said: ‘Do you think that if I call your people, you will tell
them about what happened?’ The Messenger of Allah jg said,
«Yes.» Abu Jahl said, ‘O people of Bani Ka*b bin Lu’ay!’ People
got up from where they were sitting and came to join them.
Abu Jahl said, Tell your people what you told me.’ The
Messenger of Allah 3^5 said:
aim ^ Ji»
«/ was taken on a Journey last night.* They said, “Where to?’ He said,
f
“To Bayt Al-Maqdis .» They said, Then this morning you were
among us?’ He said,
“Yes». They began to clap their hands together and put their
hands on their heads in astonishment at this “lie” - as they
claimed it to be. They said, ‘Can you describe the sanctuary to
us?’ Among them were some who had travelled to that land
and seen the sanctuary, so the Messenger of Allah jg said,
JaA lj l_* *^^3 — Jli — 4-«Jl i Jjlp I cJ j LJ
j — Jli — Jl Jaj\ U I j oc> — Jlip j\ — lJp jli jjj r-pj (J i>-
OL^t AiJ *LIJj cJDl lit Jl jUi - Jli - jJii
“f started to describe it, until I reached a point where I was not
sure about some of the details, but then the sanctuary was
brought close and placed near the house of'Uqayl - or 'Iqal - s<
I could look at it and describe the details .»
T
I could not remember those description. The people said,
for the description, by Allah he has got it right .”* 11 This
recorded by An-Nasa’i and Al-Bayhaqi.* 2 *
| ‘As
was
1,1 Ahmad 1:309.
* 2 * An-Nasal in Al-Kubr& : 1 1285 , Dala’il An-Nubuwwah 2 :363 .
570
Tafstr Ibn Kathir
The Report of ‘Abdullah bin Mas‘ud
Al-Hafiz Abu Bakr Al-Bayhaqi reported that ‘Abdullah bin
Mas'Qd said: “When the Messenger of Allah $g was taken on
the Night Journey, he went as far as Sidrat Al-Muntaha, which
is in the sixth heaven. Everything that ascends stops there,
until it is taken from that point, and everything that comes
down stops there, until it is taken from there.
4 When that covered As-Sidrat Al-Muntaha which did cover it!}
[53:16]
Ibn Mas'ud said: “It is covered with gold butterflies. The
Messenger of Allah jg was given the five prayers and the final
Ayat of Surat Al-Baqarah, and forgiveness was granted for
major sins to those who do not associate anything in worship
with Allah.” This was recorded by Muslim in his Sahih.
The Report of Abu Hurayrah
Al-Bukhari and Muslim reported in their Sahihs that Abu
Hurayrah said: the Messenger of Allah jg said:
- Jli <LJ- jJrj lip V;
O-y J J ijli to Jl >* J {jA <0(5 JbL*AA
— Jli t l.lU — ^1*0 {jA Axj j - Jli
t 1 j : Jli w *j ojJ j aLZI ui j
jl — i jhu!\ J ~b . Oj I i. oij L^j( JL>- ! Jj
j^ijl oJb^f jl vlljl uf — 'i
«Wlien / iwas taken on the Night Journey, I met MiisaJ He
described him as a man - I think he said - a curly-haired
man, as if he were from the tribe of Shanu’ah. *And I met
7sfl.» And the Prophet ig described him as being of
average height, with a reddish complexion, as if he had
just come out of the bath. »And I met Ibrahim, and I am the
one who resembles him most among his children. I was brought
two vessels, one containing milk and the other containing wine.
It was said to me, ‘ Take whichever one you want.’ So I took the
Surah 17. Al-Isra' (1) ( Part-15 )
571
milk and drank it, and it was said to me, ‘You have been
guided to the Fitrah - or - You have chosen the Fitrah. If you
had chosen the wine, your Ummah woidd have gone
astray .V’hl
They also recorded it with another chain of narrators. Muslim
recorded that Abu Hurayrah said: “The Messenger of Allah j
said:
Vti 0* iji ‘i S^r-* h* ij^—" ijri i>ri^
La aJl Jaj\ JjJl 4)1 aiiy ilaS alia La [aj^£] i
Crf ^ ij? ,jriL -*»J ‘Aa ^
pO* .ji 1 Jl>-j j* Alts -u>- J»-j lip ‘ J-ia pjli
JU’ Jljis ^ oi *j> * ^ d'}\ Ju j
Lai* S^A-aiJI OJL>J - a_i ^ju ~ aj LjLi ^01 >0yi
aJl o-aJU [aJ* p. ! ■-. » ] jjli- kliJLa l.i£ jlL>u la :Jjli Jl> c-i-'fi
Y'AUL Jfid
«/ remember being in Al-Hijr, and the Quraysh were asking me
about my Night Journey. They asked me things about Bayt Al-
Maqdis that I was not sure of, and I felt more anxious and
stressed then than I have ever felt. Then Allah raised up Bayt
Al-Maqdis far me to see, and there was nothing they asked me
about but I told them about it. And I remember being in a
gathering of the Prophets. Musa was standing there praying,
and he was a man with curly hair, as if he were one of the men
of Shanxi' ah. I saw 'Isa bin Maryam standing there praying,
and the one who most resembles him is ‘Urwah bin Mas'iia
Ath-Thaqafi . And I saw Ibrahim standing tlxere praying, and
the one who most resembles him is your companion (meaning
himself). Then the time far prayer came, and 1 led them in
prayer. \Nhen I finished, a voice said, ‘O Muhammad, this is
Malik, the keeper of Hell,' so I turned to him, and he greeted
me first .n”* 21 j
l 1 ' Fafh Al-Bari 6 :493 , Muslim 1:154.
121 Muslim 1 :156.
572
Tafsir Ibti Kathir
The Time that Isra* took place, and the Fact that it
included both Body and Soul, when the Prophet i was
awake, not in a Dream
Musa bin TJqbah said, narrating from Az-Zuhri: “The Isrd’
happened one year before the Hijrah This was also the
opinion of TJrwah . 121 As-Suddi said: “It happened sixteen
months before the Hijrah.’* 3 *
The truth is that the Prophet was taken on the Night
Journey when he was awake, not in a dream, and he went from
Makkah to Bayt Al-Maqdis riding on Al-Buraq. When he
reached the door of the sanctuary, he tied up his animal by the
door and entered, where he prayed two Rak'ahs to ‘greet the
Masjid’. Then the Mi’raj was brought to him, which is a ladder
with steps which one climbs up. So he went up on it to the first
heaven, then he went up to the rest of the seven heavens. In
each heaven he was welcomed by the most pious' of its
inhabitants, and he greeted the Prophets who were in the
various heavens according to their positions and status. He
passed by MQsa, the one who spoke with Allah, if* the sixth
heaven, and Ibrahim, the close friend (Khalil) of Allah in the
seventh heaven. Then he surpassed them and all the Prophets
in status and reached a level where he could hear the creaking
of the pens, i.e., the pens of destiny which write down what is
decreed to happen. He saw Sidrat Al-Muntahd, covered by the
command of Allah, and its greatness, its butterflies of gold and
various colours, surrounded by the angels. There he saw Jibril
in his real form, with six hundred wings. He saw green
cushions blocking the horizon. He saw Al-Bayt Al-Ma'mur, and
Ibrahim Al-Khalll, the builder of the earthly Ka’bah, leaning back
against it, the heavenly Ka’bah, every day, seventy thousand
angels enter and worship therein, then they do not return to it
until the Day of Resurrection. He saw Paradise and Hell, and
Allah enjoined upon him fifty prayers, then reduced it to five, as
an act of mercy and kindness towards His servants. In this is a
strong indication of the greatness and virtue of the prayers.
Dala’U An-Nubuwwah 2:355.
Dala’U An-Nubuwwah 2 :354 .
131 Al-Qurtubi, 10:210.
Surah 17. Al-Isra' ( 1 ) (Part-15)
573
Then he came back down to Bayt Al-Maqdis, and the
Prophets came down with him and he led them in prayer there
when the time for prayer came. It may have been the dawn
prayer of that day. Some people claim that he led them in
prayer in heaven, but the reports seem to say that it was in
Bayt Al-Maqdis. In some reports it says that it happened when
he first entered (i.e., before ascending into the heavens), but it
is more likely that it was after he came back, because when
he passed by them in the places in the heavens, he asked
Jibril about them, one by one, and Jibril told him about them.
This is more appropriate, because he was first required to
come before the Divine Presence, so that what Allah willed
could be enjoined upon him and his Ummah. When the matter
for which he was required had been dealt with, he and his
brother-Prophets gathered, and his virtue and high position in
relation to them became apparent when he was asked to come
forward to lead them, which was when Jibril indicated to him
I
that he should do so.
Then he came out of Bayt Al-Maqdis and rode on Al-BurQq
back to Makkah in the darkness of the night. And Allah
knows best. As for his being presented with the vessels
containing milk and honey, or milk and wine, or milk and
water, or all of these, some reports say that this happened [n
Bayt Al-Maqdis, and others say that it happened in the
heavens. It is possible that it happened in both placejs,
because it is like offering food or drink to a guest when he
arrives, and Allah knows best.
The Prophet 3® was taken on the Night Journey with body
and soul, he was awake, not asleep. The evidence for this is tne
Ayah :
jgft ^3 ji £3 ^3
.» «i xsi i'
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^Glorified (and Exalted) be He (Allah) Who took His servant for
a Journey by Night from Al-Masjid Al-Hardm to Al-Masjid Al- j
Aqsa, the neighborhood whereof We have blessed,}
The words “ Subhan Allah ” (Glorified and exalted be Allah) are
spoken in the case of serious matters. If it had been a dream,
it would have been a significant matter and would not have
574
Tafsfr Ibn Kathir
been so astounding; the disbelievers of the Quraysh would not
have hastened to label him a liar and the group of people who
had become Muslims would not have deserted the faith. The
word ‘Abd (servant) refers to both soul and body. Allah says:
“A £$)
4 took His servant for a Journey by Night) and:
4oM ^ && j*K
4And We made not the vision which we showed you but a trial
for mankind) [17:60]
Ibn ‘Abbas said: “This is the vision that the Messenger of Allah
M saw with his own eyes during the Journey by Night, and the
cursed tree is the tree of Zaqqum.” This was recorded by Al-
BukhariJ 11 Allah said:
4The sight (of Prophet Muhammad jfe) turned not aside (right
or left), nor it transgressed beyond the limit (ordained for
it))( 53:17)
Sight ( Al-Basi) is a physical faculty, not a spiritual one, and
he was carried on Al-Buraq, a shining white animal. This too
indicates a physical journey, because the soul does not need a
means of transportation of this nature. And Allah knows best.
An Interesting Story
In his book Dala’il An-Nubuwwah, Al-Hafiz Abu Nu'aym Al-
Isbahani recorded via Muhammad bin TJmar Al-Waqidi who
said: Malik bin Abi Ar-Rijjal told me from ‘Amr bin ‘Abdullah
that Muhammad bin Kah Al-Qurazi said: “The Messenger of
Allah sent Dihyah bin Khalifah to Caesar.” He mentioned
how he came to him, and described an incident that showed
how wise Caesar was. He sent for the Arab merchants who
were in Syria and Abu Sufyan Sakhr bin Harb and his
companions were brought to him. He asked them the well-
known questions that were recorded by Al-Bukhari and
Muslim, as we shall discuss below, and Abu Sufyan tried hard
to give the impression that this was an insignificant issue. [The
m
Fath Al-Bdri 8 : 250 .
Surah 17. Al-Isra' (1) (Part-15)
575
narrator) said that Abu Sufyan (later) said: “By Allah, nothing
stopped me from saying something to Heraclius to make him
despise (Muhammad) but the fact that I did not want to tell a 1
lie that would later be found out, and he would never believe
me again after that. Then I told him about the night on which
he was taken on the Night Journey. I said: ‘O King, shall I not
tell you of something from which you will know that he is
lying?’ He said, “What is it?’ I said: ‘He claims that he went out
of our land, the land of Al-Haram, in one night, and came to
your sanctuary in Jerusalem, then came back to us the same
night, before morning came.’ The Patriarch of Jerusalem was
there, standing next to Caesar. The Patriarch of Jerusalem
said: ‘I know that night.’ Caesar looked at him and said, ‘How
do you know about this?’ He said, ‘I never used to sleep at
night until I closed the doors of the sanctuary. On that night I
closed all the doors except for one, which I could not manage to
close. I asked my workers and others who were with me to help
me deal with it, but we could not move it. It was like trying to
move a mountain. So 1 called the carpenters, and they looked
at it and said: The lintel and some part of the structure has
fallen onto it. We cannot move it until morning, when we will tie
able to see what the problem is. So I went back and left tho^e
two doors open. The next morning I went back, and saw that
the stone at the comer of the sanctuary had a hole in it, and
there were traces of an animal having been tethered there. I
said to my companions: This door has not been closed last
night except for a Prophet, who prayed last night in
sanctuary. ’” And he mentioned the rest of the Hadith.
In his book At-Tanwir fi Mawlid As-Siraj Al-Munir, Al-Hafiz
Abu Al-Khattab TJmar bin Dihyah mentioned the Hadith of the
/srd* narrated from Anas, and spoke well about it, then he
said: “The reports of the Hadith of the Isra’ reach the level) of
Mutawatir. They were narrated from Umar bin Al-Khattab, ‘Ali,
Ibn Mas’ud, Abu Dharr, Malik bin Sa‘sa‘ah, Abu Hurayrah,
Abu Said, Ibn ‘Abbas, Shaddad bin Aws, Ubayy bin Ka*b,
‘Abdur-Rahman bin Qarat, Abu Habbah Al-Ansari, Abu Layla
Al-Ansari, ‘Abdullah bin ‘Amr, Jabir, Hudhayfah, Buraydah,
Abu Ayyub, Abu Umamah, Samurah bin Jundub, Abu |A1-
Hamra’, Suhayb Ar-Rumi, Umm Hani’, and ‘A’ishah and
‘Asma’, the daughters of Abu Bakr As-Siddlq, may Allah be
oyir
Surah 17. Al-Isrd' (2-3) t Part-15 )
577
4for the Children of Israel (saying) : "Take none . . ;
means, lest they should take,
4"... other than Me as (your) Wakil
means, *you have no protector, supporter or god besides Me,’
because Allah revealed to every Prophet that he should worship
Him alone with no partner or associate. Then Allah says:
4%s £
40 offspring of those whom We carried (in the ship) with Nw/i^j
by addressing the descendants of those who were carried j in
the ship with NQh there is a reminder of the blessings, as if
Allah is saying: ‘O descendants of those whom We saved and
carried in the ship with Nuh, follow in the footsteps of your
father,
15 ? ££ £\4
iVerily, he was a grateful servant >. ‘Remember the blessing I have
granted you by sending Muhammad.’
Imam Ahmad reported that Anas bin Malik said: “The
Messenger of Allah jgg said: I
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« Allah will be pleased with His servant if, when he eats
something or drinks something, he praises Allah for it.*"
This was also recorded by Muslim, At-Tirmidhi and An-
Nasa’i. m
Malik said about Zayd bin Aslam: “He used to praise Allah
in all circumstances.” In this context, Al-Bukhari mentioned
the Hadith of Abu Zar‘ah narrating from Abu Hurayrah, ivho
said that the Prophet jg said: j
jJ j Ljl >
will be the leader of the sons of Adam on the Day of
Resurrection ... »
111 MusUm 4:2095, Tuhfat Al-Ahwadhi 5:536, An-Nasal in Al-Kubrd
4:202.
578
Tafstr Ibn Kathir
He quoted the Hadith at length, and in the Hadith, the
Prophet jg said:
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uThey will come to Nuh and will say, ‘O Nuh, you were the
first of the Messengers sent to the people of earth, and Allah
called you grateful servant, so intercede for us with your
Lord.'*' 1 '
And he quoted the Hadith in full.
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44. And We decreed for the Children of Israel in the Scripture:
"Indeed you would do mischief in the land twice and you will
become tyrants and extremely arrogant!"}
45. So, when the promise came for the first of the two, We sent
against you servants of Ours given to terrible warfare. They
entered the very innermost parts of your homes . And it was a
promise (completely) fulfilled.}
46. Then We gave you a return of victory over them. And We
helped you with wealth and children and made you more
numerous in manpower.}
47. (And We said): "If you do good, you do good for your own
selves, and if you do evil (you do it) against yourselves." Then,
when the second promise came to pass, (We permitted your
enemies) to disgrace your faces and to enter the Masjid as they
had entered it before, and to destroy with utter destruction all
that fell in their hands.}
48. It may be that your Lord may show mercy unto you, but if
m
Fath Al-Bari 6 :43 1 .
Surah 17. Al-Isrd' (4-8) ( Part-15 )
579
you return (to sins), We shall return (to Our punishment).
And We have made Hell a prison for the disbelievers .}
It was mentioned in the Tawrah that the Jews would
spread Mischief twice
Allah tells us that He made a declaration to the Children of
Israel in the Scripture, meaning that He had already told thlm
in the Book which He revealed to them, that they would caijise
mischief on the earth twice, and would become tyrants and
extremely arrogant, meaning they would become shameless
oppressors of people, Allah says:
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iAnd We made known this decree to him, that the root of those
(sinners) was to be cut off in the early morning. ^(15:66),
meaning, We already told him about that and informed him of
it. i
i
The First Episode of Mischief caused by the Jews, and
their Punishment for it
404t m
iSo, when the promise came for the first of the two} meaning the
first of the two episodes of mischief.
4 4i' ^ ^
iWe sent against you servants of Ours given to terrible
warfare .} 1
means, “We unleashed soldiers against you from among Our
creatures who were given to terrible warfare,’ i.e., they had
great strength and weapons and power. They entered the veiy
innermost parts of your homes, meaning they took possession
of your land and invaded the very innermost parts of ypur
homes, going between and through your houses, coming and
going freely with no fear of anyone. This was the promise
(completely) fulfilled. I
The earlier and later commentators differed over the identity
of these invaders. Many Isra'iliyydt (reports from Jewish
sources) were narrated about this, but I did not want to miake
Surah 17. Al-iua (4-8) ( Part-15 ) 581
The Second Episode of Mischief
Then Allah says:
iThen, when the second promise came to pass,} meaning, the
second episode of mischief, when your enemies came again,
4 (We permitted your enemies ) to disgrace your faces} meaning, to
humiliate you and subdue you,
tidty}
4and to enter die Masjid} meaning, Bayt Al-Maqdis (Jerusalem). J
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4as they had entered it before,} when they entered the very
innermost parts of your homes.
iand to destroy} wrecking and inflicting ruin upon it.
i&C}
4all that fell in their hands.} everything they could get their
hands on.
j
iwith utter destruction. It may be that your Lord may show mercy
unto you} meaning that He may rid you of them. t
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ibut if you return (to sins). We shall return (to Our punishment).}
meaning, if you return to causing mischief,
4 We shall return} means, We ‘will once again punish you in this
world, along with the punishment and torment We save for yqu
in the Hereafter.’ !
4k~- fdtr uZ*&}
582
Tafstr Ibn Kathir
Jr
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TAr
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saSiga iAnd We have made
Hell a prison [Hasir] for
the disbelievers .)
meaning, a place of
permanent detention,
a prison which cannot
be avoided or escaped.
Ibn ‘Abbas said, “Hasir
here means a jail.” 1 11
Mujahid said, “They
will be detained in
it.” 121 Others said like-
wise. Al-Hasan said,
“ Hasir means a bed of
Fire.”* 3 ' Qatadah said:
“The Children of Israel
returned to aggres-
sion, so Allah sent this
group against them,
Muhammad jg and
his companions, who
made them pay the
Jizyah ,* 4 ' with willing
submission, and
feeling themselves
subdued.”* 5 '
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^9. Verily, this Qur'an guides to that which is most just and
right and gives good news to those who believe, those who do
righteous deeds, tluit they will have a great reward (Paradise).)
410. And that tho se who do not believe in the Hereafter, for
m At-Tabari 17:390.
* 2 ' At-Tabari 17:390.
* 3 ' At-Tabari 17:390.
* 4 * Jizyah : a tax levied from People of the Book (Jews and Christians)
who are under the protection of a Muslim government .
' 5| At-Tabari 17:389.
583
Surah 17. Al-Isrd' (11) (Part-15)
them We have prepared a painful torment (Hell).}
Praising the Qur’an
Allah praises His noble Book, the Qur’an, which He revealed
to His Messenger Muhammad sg. It directs people to the best
and clearest of ways.
igives good news to those who believe,} in it a
ij£ ji' }
i those who do righteous deeds,} in accordance with it, telling
them
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ithat they will have a great reward,} i.e., on the Day pf
Resurrection. And He tells
ithose who do not believe in the Hereafter,} that
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ifor them is a painfiil tormetit,} i.e. on the Day of Resurrection.
As Allah says: !
4... then announce to them a painful torment.} [ 84 : 24 ]
ill. And man invokes (Allah) for evil as he invokes (Allah) for
good and man is ever hasty.}
Man’s Haste and Prayers against Himself
Allah tells us about man’s haste and how he sometimes
prays against himself or his children or his wealth, praying for
something bad to happen for them, or for them to die or be
destroyed, invoking curses, etc. If Allah were to answer pis
prayer, he would be destroyed because of it, as Allah says:
A %}
584
Tafisir Ibn KathTr
4And were Allah to hasten for mankind the evil ...^ [10:1 1]
This is how it was interpreted by Ibn ‘Abbas, Mujahid and
Qatadah.* 11 We have already discussed the Hadith:
SUi Uu 41 & it Ji tj JU
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“Do not pray against yourselves or your wealth, for that might
coincide with a time when Allah answers prayers ,«* 21
What makes the son of Adam do that is his anxiety and haste.
Allah says:
4# Stf
4And man is ever hasty.) Salman Al-Farisi and Ibn ‘Abbas
mentioned the story of Adam, when he wanted to get up before
his soul reached his feet. When his soul was breathed into him,
it entered his body from his head downwards. When it reached
his brain he sneezed, and said, “Al-Hamdu Lillah ” (praise be to
Allah), and Allah said, “May your Lord have mercy on you, O
Adam.” When it reached his eyes, he opened them, and when it
reached his body and limbs he started to stare at them in
wonder. He wanted to get up before it reached his feet, but he
could not. He said, “O Lord, make it happen before night
comes. ” |31
<Ji ci iJ* liLr) jil *,K jji
412. And We have appointed the night and the day as two
Ayat (signs). Then, We have obliterated the sign of the night
(with darkness) while We have made the sign of the day
illuminating, that you may seek bounty from your Lord, and
that you may know the number of the years and to count
(periods of time). And We have explained everything (in detail)
with full explanatio n .)
111 At-Tabari 17:393, 394.
[2) Muslim 4 :2304 .
131 AMabari 17:394,395.
Surah 17. Al-Isrd' (12) ( Part-15 ) 585
The Night and Day are Signs of the Great Power of Allah
Allah reminds us of the great signs that He createdj
including the alternation of the night and day, so that people
may rest at night, and go out and earn a living, do their workj
and travel during the day, and so that they may know the
number of days, weeks, months and years, so they will know
the appointed times for paying debts, doing acts of worship,
dealing with transactions, paying rents and so on. Allah says: '
4 that you may seek bounty from your Lord ,} meaning, in your
living and travels etc.
iand that you may know the number of the years and to
count.}
If time stood still and never changed, we would not know any
of these things, as Allah says:
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iSay: " Tell me! If Allah made the night continuous for you till
the Day of Resurrection , which god besides Allah could bring
you light? Will you not then hear?” Say: "Tell me! If Allah
made the day continuous for you till the Day of Resurrection,
which god besides Allah could bring you night wherein you
rest? Will you not then see?" It is out of His mercy that He
has made for you the night and the day that you may rest
therein and that you may seek of His bounty - and in order that
you may be grateful .} (28:71-73)
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4 Blessed be He Who has placed the big stars in the heaven, and
has placed therein a great lamp (sun), and a moon giving light.
Surah 17. Al-Isra' (12) ( Part-15 )
587
light and measured out for it stages that you might know the
number of years and to count (periods of time). Allah did not
create this but in truth.} [10:5) until,
iAyat for those people who keep their duty to Allah, and fear
Him much.} [10:6]
c-jy Jt 3* •&&:}
iThey ask you about the crescent moons. Say: "These are signs to
mark fixed periods of time for mankind and for the pilgrimage."}
[2:189]
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iThen, We have obliterated the sign of the night (with
darkness) while We have made the sign of the day
illuminating,}
I
Ibn Jurayj reported that -Abdullah bin Kathlr commented oh
this Ayah: “(It means] the darkness of the night and the
twilight of the day.” m Ibn Jurayj reported that Mujahid said:
“The sun is the sign of the day and the moon is the sign ojf
the night. j
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4 We have obliterated the sign of the night}
this refers to the moon’s blackness, which is how Allah has
created it.” 121
4And We have appointed the night and the day as two Aydt.}
Ibn Abi Najih reported that Ibn ‘Abbas said: “By night and
day, this is how Allah created them, may He be glorified.”* 3 *
y* $^*3' (j. ‘ii* j 1$’ ■•-0^
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111 At-Jabari 17:396.
121 At-Tabari 17:396.
131 At-Jabari 17:397.
588
Tafsir Ibn Kathir
413. And We have fastened every man's Ta'irah (deeds) to his
neck, and on the Day of Resurrection, We shall bring out for
him a Book which he will find wide open. 4
414. (It will be said to him): "Read your Book. You yourself
are sufficient as a reckoner against you this Day."}
Every Person will have the Book of his Deeds with Him
After mentioning time, and the deeds of the son of Adam
that take place therein, Allah says:
4
4And We have fastened every man's Ta'irah (deeds) to his
neck,}
The word Ta’irah (lit. something that flies) refers to man’s
deeds which fly from him, as Ibn ‘Abbas, Mujahid and others
said. It includes both good deeds and bad deeds, he will be
forced to acknowledge them and will be rewarded or punished
accordingly.’ 1 ’
4'7i7.YrJ 'i— - T v , i'r-Z C»- tji A—ju
4So whosoever does good equal to the weight of a speck of dust
shall see it. And whosoever does evil equal to the weight of a
speck of dust shall see it.} (99:7-8).
Allah says:
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i(Remember) that the two receivers (recording angels) receive
(each human being), one sitting on the right and one on the left
(to note his or her actions). Not a word does he (or she) utter
but there is a watcher by him ready (to record it).} (50:17-18)
4But verily, over you (are appointed angels in charge of
mankind) to watch you, Kiraman (Honorable) Kdtibin - writing
down (your deeds), they know all that you do.} (82:10-12)
m
At-Tabari 17:398, 400.
Surah 17. Al-lsrd' (13-14) ( Part-15 )
589
iYou are only being requited for what you used to do.} (52:16]
^whosoever works evil, will have the recompense thereof. }\
[4:123]
The meaning is that the deeds of the sons of Adam are
preserved, whether they are great or small, and they are
recorded night and day, morning and evening.
iZai % yfo}
iand on the Day of Resurrection, We shall bring out for him a
Book which he will find wide open.}
meaning, *We will collect all of his deeds for him in a Book
which will be given to him on the Day of Resurrection, either
in his right hand, if he is one of the blessed, or in his left
hand if he is one of the wretched.’
iwide open} means, it will be open for him and others to
read all of his deeds, from the beginning of his life until
the end.
fj* ^
j ✓ J _ _ i. .
iOn that Day man ivill be informed of what (deeds) he sent
forward, and what (deeds) he left behind. Nay! Man zvill be a
witness against himself, though he may put forth his excuses.}
(75:13-15)
Allah says:
4:1:4^ &
i(It will be said to him): "Read your Book. You yourself are
suff dent as a reckoner against you this Day."}
meaning, you have not been treated unjustly and nothing has
been recorded against you except what you have do tie,
because you remember everything that you have done, and no
one will forget anything that he did. Everyone will be able to
read his Book, whether he is literate or illiterate.
Surah 17. Al-Isrd' ( 15 ) (Part-15)
591
No One will have to bear the Sins of Another
Allah tells us that whoever is guided and follows the truth,
walking in the footsteps of the Prophet |g, he will gain the gcjod
consequences of that for himself.
iAnd whoever goes astray,} meaning from the truth, deviating
from the way of guidance, he is wronging himself and will have
to bear the consequences. Then Allah says:
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4No one laden with burdens can bear another's burden. }
no one will have to bear the sins of another, and he does rji
wrong anyone besides himself, as Allah says:
iand if one heavily laden calls another to (bear) his load,
nothing of it will be lifted > [35:15]
There is no contradiction between this and other Ayat
iAnd verily, they shall bear their own loads, and other loads
besides their own.} [29:13] and:
iand also of the burdens of those whom they misled without
knowledge .} [16:25]
For those who called others to do evil will bear the sin of th sh-
own deviation as well as the sin of those whom they led
astray, without detracting the least amount from the burden of
those people, and none of this burden shall be removed from
them. This is the justice and mercy of Allah towards His
servants. As Allah says:
iAnd We never punish until We have sent a Messenger (to
give warning).}
592
Tafsir Ibn Kathir
No Punishment until a Messenger has been sent
Allah tells us that out of His justice, He does not punish
anyone until He has established proof against him by sending
a Messenger to him, as He says:
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4 Even/ time a group is cast therein, its keeper will ask: "Did
no wamer come to you?" They will say: "Yes, indeed a wamer
did come to us, but we belied him and said: ‘Allah never sent
down anything (of revelation) ; you are only in great error. '"}
(67:8-9) And,
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<Amf those who disbelieved will be driven to Hell in groups,
till, when they reach it, the gates thereof will be opened. And
its keepers will say, "Did not the Messengers come to you from
yourselves - reciting to you the verses of your Lord, and
warning you of the meeting of this Day of yours?" They will
say: "Yes," but the Word of torment has been justified against
the disbelievers!} (39:71) And,
ii ’fei if J' ji. ijj dfy^a>
4 tfr, Ji Li j; jJii O*
< Therein they will cry: "Our Lord! Bring us out, we shall do
righteous good deeds, not (the evil deeds) that we used to do."
(AllSh will reply:) "Did We not give you lives long enough, so
that whosoever would receive admonition could receive it? And
the wamer came to you . So taste you (the evil of your deeds) .
For the wrongdoers there is no helper."} (35:37)
There are other Ayat which indicate that Allah will not make
anyone enter Hell except after sending a Messenger to them.
593
Surah 17. Al-lsra' (15) ( Part-15 )
The Issue of Small Children who die
Here there arises an issue over which the scholars in earlier
and modem times have disagreed, may Allah have mercy on
them. This is the issue of children who die when they are
little, and their parents Eire disbelievers: what happens to
them? By the same token, what happens to the insane, the
deaf, the senile and those who die during the circumstances of
Fatrah, when no Message reached them? Several Hadiths have
been narrated on this topic, which I will quote here by the
help and support of Allah.
The First Hadith from Al-Aswad bin Sari’
Imam Ahmad reported from Al-Aswad bin Sari’ that the
Messenger of Allah jg said,
jfj j J»0j Jz-j
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a There are jour mho will present their case on the Day of
Resurrection : a deaf man wfw never heard anything, an insane
man, a very old and senile man, and a man who died during
the Fatrah. As for the deaf man, he will say, "O Lord, Islam
came but I never heard anything." As for the insane man, he
will say, "O Lord, Islam came and the young boys were
throwing camel dung at me." As for the senile man, he will
say, "O Lord, Islam came and I did not understand anything."
As for the one who died during the Fatrah, he will say, "O
Lord, no Messenger from You came to me." Allah will accept
their pledge of obedience to Him, then He will send word to
them that they should enter the Fire. By the One in Whose
Hand is the soul of Muhammad, if they enter it, it will be cool
and safe for them .»
There is a similar report with a chain from Qatadah from Al-
Hasan from Abu RAfi‘ from Abu Hurayrah, but at the end it
594
Tafsir Ibn Kathir
says:
> ' ♦>
j . i p-J j*j \Vy «liU cJls' l^JU-S (fij*
« Whoever enters it will find it cool and safe, and whoever does
not enter it will be dragged into ifV 11
This was also recorded by Ishaq bin Rahwayh from Mu'adh
bin Hisham , 121 and by Al-Bayhaqi in Al-Vtiqad. He said: “This
is a Sahih chain.”
It was reported by Ibn Jarir from the Hadith of Ma'mar from
Hammam from Abu Hurayrah, who attributed it to the
Prophet gs. Then Abu Hurayrah said: “Recite, if you wish:
AAnd We never punish until We have sent a Messenger (to
give warning)}.’™
This was also narrated by Ma'mar from ‘Abdullah bin Tawus
from his father, from Abu Hurayrah, but it is Mauquf (it was
not attributed directly to the Prophet jg ). 141
The Second Hculith from Abu Hurayrah
He said that the Messenger of Allah jg said:
& ^ j 1 jJ ft J£*
« Every newborn is bom in a state of Fitrah (the natural state of
man), then his parents make him into a Jew or Christian or
Zoroastrian, as animals produce whole animals - do you see any
that is bom mutilated (with something missing)?*
According to one report they said: “O Messenger of Allah,
what about those who die when they are little?” He said,
« Allah knows best what they would have done.
111 Ahmad 4:24.
121 At-Tabarflni, 1 :287.
131 AMabari 17:403.
141 Al-Qurtubi 10:232.
Al-Bukhari 1385, Muslim 2658.
Surah 17. Al-Isrd' (15) ( Part-15 )
595
Imam Ahmad reported from Abu Hurayrah that the Prophet
'•kg) as far as I know - the narrator was not sure if it was
attributed to Musa - said:
& i j 4j'>
«The children of the Muslims are in Paradise, being taken care
of by Ibrahim X 1]
In Sahih Muslim it is reported from lyyad bin Hammad that
the Messenger of Allah jg said that Allah said:
«/ /iflye created My servants as HunafaP ] According to
another version, die wording is “as Muslims.”
The Third Hadxth from Samurah
In his book Al-Mustakhraj ‘Ala Al-Bukhari, Al-Hafiz Abu Bakr
Al-Barqani recorded the Hadith of ‘Awf Al-A‘rabi, from Abu
Raja’ Al-TJtardi from Samurah that the Prophet said:
P ijty J S*
a Every newborn is bom in a state of FitrahJ
The people called out to him: “O Messenger of Allah! What
about the children of the idolators” He said,
« Wib*
u And the children of the idolators foo.» |41
At-Tabarani reported that Samurah said: “We asked tht
Messenger of Allah jg about the children of the idolators, anc
he said,
iThey are the servants of the people of Paradise V 5 ’
111 Ahmad 2 :326 , Al-Majma‘ 7 :2 19 .
* 21 Naturally inclined towards pure monotheism or Tawhid.
131 Muslim 2865.
141 Al-Bukhari 7047.
151 Al-Mu]am Al-Kabir, 7 :244 , Al-Majma' 7 :219 .
Surah 17. Al-Isra' (16) ( Part-15 )
597
Meanings of Amama
The commentators differed over the meaning of this word. It
was said that the phrase translated here as “ Amama those
who live luxuriously. Then, they transgress therein” means,
“We send Our decree upon them” as Allah says elsewhere: |
\
iOur decree reaches it by night or by day >
For [ Amama cannot mean “Our command^ because Allah
does not command or enjoin immorality.
Or, they said it means that Allah subjugated them to commit
immoral deeds, so they deserved the punishment. Or it was
said that it means: “We commanded them to obey Us, but
they committed immoral sins, so they deserved punishment.”
This was reported from Ibn Jurayj from Ibn ‘Abbas, 111 and itlis
also the view of Said bin Jubayr. 12 '
4 ft £2 ft £
iAmama those who live luxuriously. Then, they transgress
therein
‘Ali bin Abi Talhah reported that Ibn ‘Abbas said: [this means]
“We gave power to the evil people, so they committed sin
therein (in the town), and because they did that, Allah
destroyed them with the punishment.” This is similar to the
Ayah:
iAnd thus We have set up in every town great ones of its
wicked people} 13 * [6:133]
This was also the view of Abu Al-‘Aliyah, Mujahid and Ar-
Rabl’ bin Anas. 141
4 ft £3 ft>' $ 4? J 1 $
iAnd when We decide to distroy a tenon (populaton), Amama
111 At-Tabari 17:403.
121 At-Tabari 17:403.
131 At-Tabari 17:404.
141 At-Tabari 17:404.
599
Surah 17. Al-Isrd' (17-19) ( Part-15 )
this world), We readily grant him what We will for whom We
like. Then, afterwards, We have appointed for him Hell; he will
bum therein disgraced and rejected.}
419. And whoever desires the Hereafter and strives for it, with
the necessary effort due for it while he is a believer, then such
are the ones whose striving shall be appreciated, (rewarded by
Allah).}
The Reward of Those who desire this World and Those
who desire the Hereafter
Allah tells us that not everyone who desires this world and
its luxuries gets what he wants. That is attained by those
whom Allah wants to have it, and they get what He wills that
they should get. This Ayah narrows down the general
statements made in other Ay&t. Allah says: !
4'f+*r /J .Li j^Ji Jii U Jl \X*i-}
4We readily grant him what We will for whom We like,
afterwards, We have appointed for him Hell}
meaning, in the Hereafter,
4VLU,}
4he will bum therein} means, he will enter it until it covers
on all sides,
idisgraced} means, blamed for his bad behaviour and
deeds, because he chose the transient over the eternal,
evil
4(>y£}
irejected.} means, far away (from Allah's mercy), humiliated
and put to shame.
ft '£>}
4 And whoever desires the Hereafter} wanting the Hereafter and its
blessings and delights,
4££ a
4and strives for it, with the necessary effort due for it}
420. On each these as well as those VJe bestow from the
bounties of your Lord. And the bounties of your Lord can never
be forbidden.}
4.2 1 . See how We prefer one above another (in this world), and
verily, the Hereafter will be greater in degrees and greater in
preferment.}
Allah says:
4%}
40 n each} meaning, on each of the two groups, those who
desire this world and those who desire the Hereafter, We
bestow what they want
4 <&> &.}
Surah 17. Al-Isrd' (20-21) ( Part-15 )
601
ifrom the bounties of your Lord.}
means, He is the One Who is in control of all things, and He
is never unjust. He gives to each what he deserves, whether! it
is eternal happiness or doom. His decree is unstoppable, no
one can withhold what He gives or change what He wants.
Allah says:
iiP 3$ sc X c,}
iAnd the bounties of your Lord can never be forbidden .}
meaning, no one can withhold or prevent them. Qatadah said,
iAnd the bounties of your Lord can never be forbidden.}
“(It means) they can never decrease”.* 1 *
i&z AS 0? Cj}
iAnd the Bounties of your Lord can never be forbidden}
Al-Hasan and others said, “(It means) they can never be
prevented.”
Then Allah says:
$ zsz au s?jX}
iSee how We prefer one above another,}
meaning in this world, so that some are rich and some are
poor, and others are in between; some are beautiful, some are
ugly and others are in between; some die young while others
live to a great age, and some die in between.
iand verily, the Hereafter will be greater in degrees and greater
in preferment.} ,
means, the differences between them in the Hereafter will be
greater than the differences between them in this world. Soihe
of them will be in varying levels of Hell, in chains and fetters,
while others will be in the lofty degrees of Paradise, with its
blessings and delights. The people of Hell will vary in thfeir
positions and levels, just as the people of Paradise will, jin
m
At-Tabari 17:410.
603
Surah 17. Al-Isrd' (23-24) ( Part-15 )
Allah jg said:
*J 4>! J-iji jilt icili ^ 0L IjJjili a»U oLii "J**
'js. CYj Ul
^Whoever is afflicted with poverty and goes and asks people for
help, will never get rid of his poverty, but if he asks Allah for
help, then Allah will grant him the means of independence
sooner or later. »• 11
This was also recorded by Abu Dawud and At-Tirmidhi, who
said, “ Hasan Sahih Gharib ”. 121
Jui i; C4 j j; a.# f Z1XS
4 ■ j - ^ oj jij ot 4-ii' u+j
423 . And your Lord has Qadd [decreed] that you worship none
but Him. And that you be dutiful to your parents. If one of
them or both of them attain old age in your life, say not to
them a word of disrespect, nor reprimand them but address
them in terms of honor. }
424. And lower unto them the wing of submission and humility
through mercy, and say: "My Lord! Bestow on them Your
mercy as they did bring me up when I was young."}
The Command to Worship Allah Alone and to be Duti fill
to One's Parents
Allah commands us to worship Him alone, with no parmer
or associate. The word Qada [normally having the meaning of
decree] here means “commanded”. Mujahid said that
AAnd He has Qada} means enjoined. [3 * This is also how Ubayy
bin Ka*b, Ibn Mas fad and Ad-Dahhak bin Muzahim recited the
Ayah as:
111 Ahmad 1 :407.
Abu Dawud 2 :296, Tuhfat al-Ahwadhi 6:617.
131 At-Jabari 17:414.
Surah 17. Al-Isra’ (23-24) ( Part-15 )
605
iAttd lower unto them the wing of submission and humility through
mercy , ^ means, be humble towards them in your actions.
U&j ^ ilij
4and say: “My Lord! Bestow on them Your Mercy as they did '
bring me up when I was young."}
means, say this when they grow old and when they die. Ibn
‘Abbas said: “But then Allah revealed:
io&Q !£iiLS j g£C j C}
ilt is not (proper) for the Prophet and those who believe to ask
Allah’s forgiveness for the idolaters... y^ (9:13)
There are many Hadiths which speak about honoring one’s
parents, such as the Hadith narrated through a number of
chains of narration from Anas and others, which states that
the Prophet climbed up on the Minbar, and then said,
((Amin, Amin, Amin.)) It was said, “O Messenger of Allah , why
did you say Amin?” He said:
: ji i will* ail* J>-j wii jJm U : Jlii Jijl^-
p-k qp- j*! oLjlaj aIL* jiS J»-j : Ju ^ :cJla»
$ tyfA J>-j wif :Jli p t-lfA : ji iH ‘fou
•j-jl : W. l .ai ij-aT ; ji jUi
‘/ifrriZ came to me and said, “O Muhammad, he is doomed who
hears you mentioned and does not say Salla upon you." He
said, "Say Amin," so I said Amin. Then he said, "He is
doomed who sees the month of Ramadan come and go, and he
has not been forgiven." He said, "Say Amin,” so I said Amin.
Then he said, "He is doomed who grows up and both his
parents or one of them are still alive, and they do not cause him
to enter Paradise." He said, "Say Amin," so I said Amm.» |21
Another Hadith
Imam Ahmad reported from Abu Hurayrah that the Prophet
M said: f
111 At-Tabari 17:421.
Tuhfat Al-Ahwadhi 5 :550 .
606
Tafsir Ibti Kathir
J lip [U*J|] iijy} ifa'J '^•'1 j*^
gS1*JI J>-jJ jJj
»He is doomed, he is doomed, he is doomed, the man whose
parents, one or both of them, reach old age while he is alive and
he does not enter Paradise J 1 ' 1
This version is Sahih although no one recorded it other than
Muslim.* 2 ’
Another Hadith
•
Imam Ahmad recorded Mu'awiyah bin Jahimah As-Salami
saying that Jahimah came to the Prophet Si and said: “O
Messenger of Allah, I want to go out to fight and I have come to
seek your advice.” He said,
•ft U ju &
*Do yon have a mother ?• He said, “Yes.” The Prophet Si
said,
alfcUj j 4 2*3l i#iu»
«77jcti stay with her, far Paradise is at her feet.*
Similar incidents were also recorded by others.’ 3 ’ This was
recorded by An-Nasa’i and Ibn Majah.’ 4 ’
Another Hadith
Imam Ahmad recorded that Al-Miqdam bin Ma‘dikarib said
that the Prophet Si said:
01 0J ^ 411I (jl |^tlj Sill Oj®
I H >_jyS/L 'pSL-fjj 4ul jl jj
eAllah enjoins you concerning your fathers, Allah enjoins you
concerning your mothers, Allah enjoins you concerning your
mothers, Allah enjoins you concerning your mothers, Allah
111 Ahmad 2:346.
|2 > Muslim 4:1978.
,3 > Ahmad 3:429.
[4 ’ An-Nasal 6 : 1 1 , Ibn Majah 2 :930 .
607
Surah 17. Al-Isra' (25) < Part-15 )
enjoins you concerning your close relatives then the next in
closeness.®* 11
This was recorded by Ibn Majah from the Hadith of ‘Abdullah
bin ‘Ayyash.* 2 *
Another Hadith
Ahmad recorded that a man from Banu Yarbu' said: “I came
to the Prophet m, while he was talking to the people, and I
heard him saying,
•illist iluit liililj kluf i Hill ) J k>LaJ l
1 The hand of the one who gives is superior. (Give to) your
mother and your father, your sister and your brother, then the
closest and next closest .»”* 3 *
i25. Your Lord knows best what is in your souls. If you are
righteous, then, verily, He is Ever Most Forgiving to those who
turn to Him in repentance. $
Omissions comitted against Parents are pardoned with
Good Relations and Repentance
Said bin Jubayr said: “This refers to a man who said
something that he did not think would be offensive to his
parents.” According to another report: “He did not mean
anything bad by that.” 141 So Allah said:
ji jCji 4 C -Off}
iYour Lord knows best what is in your souls. If you are
righteous,}
iHe is Ever Most Forgiving to those who turn to Him in
repentance.}
I 1 * Ahmad 4:132.
121 Ibn Majah 2:1207.
* 3 * Ahmad 4 :64 .
141 At-Jabari 17:422.
608
Tafslr Ibn Kathir
Qatadah said: “To the obedient who pray.”* 11
iHe is Ever Most Forgiving to those who turn to Him in
repentance.}
Shuhah narrated from Yahya bin Said from Said bin Al-
Musayyib; “This refers to those who commit sin then repent,
and commit sin then repent.”* 21
‘Ata’ bin Yasar, Said bin Jubayr and Mujahid said: “They
are the ones who return to goodness.”* 3 * Mujahid narrated
from TJbayd bin TJmayr, concerning this Ayah : “This is the
one who, when he remembers his sin when he is alone, he
seeks the forgiveness of Allah.” Mujahid agreed with him on
that.* 4 *
Ibn Jarir said: “The best view on this matter is of those who
said that it refers to the one who repents after committing sin,
who comes back from disobedience to obedience and who
leaves that which Allah hates for that which He loves and is
pleased with.”* 5 * What he said is correct, for Allah says,
i n
iVerily, to Us will be their return} (88:25).
And according to a SahQi Hadlth, the Messenger of Allah
would say when he returned from a journey,
“I'Ve have returned repenting, worshipping and praising our
Lord.** 6 ’
jjJ Hj c/\>
& ^ 4 os & ^ as
111 At-Tabari 17:422.
* 2 * At-Tabari 17:423.
* 3 * At-Tabari 17:424, 425.
* 4 * At-Tabari 17:424.
* 5 * At-Tabari 17:425.
161 FathAl-Bdri 3:724.
609
Surah 17. Al-Isrd' (26-28) ( Part-15 )
i26. And give to the kinsman his due, and to the Miskin
(poor), and to the wayfarer. But spend not wastefully (your
wealth) in the manner of a spendthrift >
427. Verily, the spendthrifts are brothers of the ShayatTn
(devils), and the Slwytan is ever ungrateful to his Lord.$
i28. And if you turn away from them and you are awaiting a
mercy from your Lord far which you hope, then, speak unto
them a soft, kind word
The Command to maintain the Ties of Kinship and the
Prohibition of Extravagance
When Allah mentions honoring one’s parents, He follows this
with the command to treat one’s relatives well and to maintain
the ties of kinship. According to the Hadith:
P* Jj p c iiutj
“Your mother and your father, then your closest relatives and
the next closest .» (1 *
According to another Hadith:
.jj d iijj J> il
a*’
^Whoever would like to see his provision expanded and his life
extended, let him maintain his ties of kinship .» 12 *
<<& & u
iBut spend not wastefully (your wealth) in the manner of a
spendthrift
When Allah commands spending, He forbids extravagance,
Spending should be moderate, as stated in another Ayah:
pj P
4And those wfw, when they spend, are neither extravagant nor
stingy ». [25:67]
Then He says, to discourage extravagance:
-.Sh
m
[21
Ahmad 2 :226 .
Muslim 4 : 1982.
610
Tafsir Ibn Kathir
iVerily, the spendthrifts are brothers of the Shaydtin,)
They have this trait in common. Ibn Mas'ud said: “This
refers spending extravagantly when it is not appropriate .” 111
Ibn ‘Abb&s said likewise . 121 Mujahid said: “If a man spends all
his wealth on appropriate things, then he is not a spendthrift,
but if he spends a little inappropriately, then he is a
spendthrift .” 131 Qatadah said: “Extravagance means spending
money on sin in disobeying Allah, and on wrongful and
corrupt things .” 141
Imam Ahmad recorded that Anas bin Malik said: “A man
came from Banu Tamlm to the Messenger of Allah Sg and said:
‘O Messenger of Allah, I have a lot of wealth, I have a family,
children, and the refinements of city life, so tell me how I
should spend and what I should do.’ The Messenger of Allah jg
said:
foj liUUyi J -£UJ o! 'iuti IjA otS’jll
jlj jUJlj JJLUt
cPay the Zakah on your wealth if any is due, for it is
purification that will make you pure, maintain your ties of
kinship, pay attention to the rights of beggars, neighbors and
the poor .»
He said: ‘O Messenger of Allah, make it less for me.’ He [recited]:
/./ /•</ s s' •// > {/ /»>v ✓ //\
iAnd give to the kinsman his due, and to the Miskin (poor)
and to the wayfarer. But spend not wastefully in the manner of
a spendthrift
The man said, That is enough for me, O Messenger of Allah. If
I pay Zakah to your messenger, will I be absolved of that duty
before Allah and His Messenger?’ The Messenger of Allah jg
said:
j* vllJ j Iji; Oil ^J\ ‘ p-*' 1
111 At-Tabari 17:428.
121 At-Tabari 17:429.
131 At-Tabari 17:429.
141 At-Tabari 17:429.
611
Surah 17. Al-Isrd' (29-30) ( Part-15 )
«Yes, if you give it to my messenger, you will have fulfilled it,
and you will have the reward for it, and the sin is on the one
who changes it .*’ ’* 11
iVerily, the spendthrifts are brothers of the Shayatfn,}
meaning, they are their brothers in extravagance, foolishness,
failing to obey Allah and committing sin. Allah said:
& m
$and the Shaytdn is ever ungrateful to his Lord i
meaning, he is an ingrate, because he denied the blessings of
Allah and did not obey Him, turning instead to disobedience
and rebellion.
y / .*i « .'•/ *v m*' i y •> "
■>; fJ-j JUy ^ H>?
$And if you him away from them and you are awaiting a
mercy from your Lord £
If your relatives and those to whom We have commanded you
to give, ask you for something, and you do not have anything,
and you turn away from them because you have nothing to
give,
$then, speak unto them a soft, kind word .>
meaning, with a promise. This was the opinion of Mujahid,
Ikrimah, Said bin Jubayr, Al-Hasan, Qatadah and others.' 2 '
$29. And let not your hand be tied (like a miser) to your neck,
nor overextend it (like a spendthrift), so that you become
blameworthy and in severe poverty. $
111 Ahmad 3:136. Some scholars consider this Hadith authentic^,
although it is not confirmed that its narrator, Said bin Abi Hilal,
actually heard from Anas bin Malik.
' 2| At-Tabari 17:431,432
612
Tafsir Ibn Kathir
430. Truly, your Lord expands the provision for whom He
wills and straitens (for whom He wills). Verily, He is Ever All-
Knower, All-Seer of His servants. $
Moderation in Spending
Allah enjoins moderation in living. He condemns miserliness
and forbids extravagance.
Jju? Sljy
4And let not your hand be tied (life a miser) to your neck,)
this means, do not be miserly and stingy, never giving
anything to anyone, as the Jews - may the curses of Allah be
upon them - said, “Allah’s Hand is tied up (i.e., He does not
give and spend of His bounty)”. They attributed miserliness to
Him, Exalted and Sanctified be the Most Generous Bestower!
inor overextend it (like a spendthrift))
means, nor be extravagant in spending and giving more than
you can afford, or paying more than you earn, lest you become
blameworthy and find yourself in severe poverty. If you are a
miser, people will blame you and condemn you, and no longer
rely on you. When you spend more than you can afford, you
will find yourself without anything to spend, so you will be
worn out, like an animal that cannot walk, so it becomes weak
and incapable. It is described as worn out, which is similar in
meaning to exhausted. As Allah says:
j ij gf f jA* ifj J*
iThen look again : "Can you see any rifts?" Then look again
and yet again, your sight will return to you in a state of
humiliation and worn out.) (67:3-4)
meaning, unable to see any faults. Similarly, Ibn ‘Abbas, Al-
Hasan, Qatadah, Ibn Jurayj, Ibn Zayd and others understood
this Ayah as miserliness and extravagance.* 1 ' It was reported
iiT
At-Tabari 17:434, 435.
Surah 17. Al-Isrd' (29-30) (Part-15)
613
in the Two Sahihs from the Hadith of Abu Az-Zinad from Al-
A‘raj that Abu Hurayrah heard the Messenger of Allah jg say:
J\ It* If* o&r J&rj jLs Jflitj J;*Jl Jilt,
CjQ*** ~ J AJ ; “ Yl y !
jlL>- 3^-1 bt •hji J^yJl t^l j io^li ^i<u j <olU
“The parable of the miser and the almsgiver is that of two
persons wearing iron cloaks from their chests to their collar-
bones. When the almsgiver gives in charity, the cloak becomes
spacious until it covers his whole body to such an extent that it
hides his fingertips and covers his tracks (obliterates his tracks -
or, his sins will be forgiven). And when the miser wants to
spend, it (the iron cloak) sticks and (its) every ring gets stuck to
its place, and he tries to widen it, but it does not become
loide .« |1 *
This version was recorded by Al-Bukhari in the Book
Zakdh.
of
In the Two Sahihs it is recorded that Mu'awiyah bin Abi
Muzarrid narrated from Said bin Yasar that Abu Huraynjrti
said: “The Messenger of Allah jfe said:
;U-Ut ja OtSii j Yj JJ allaJl gfraj )jA U*
J tiL )at\ i Ul>- l IaLa Jai-I
“There is no day when a person wakes up but two angels come
down from heaven. One of them says, 'O Allah, compensate the
one ivho gives (in charity),' and the other one says, ‘O Allah,
destroy the one who withholds.'*”
Muslim recorded from Abu Hurayrah that the Prophet jg said:
***j ji* lr*J ‘*3? «*>' alj tij iii J_i> ja JU Jaim \a»
<4j)l
* Wealth never decreases because of Sadaqah (charihj). Allah
never increases a servant who gives in charity except in honor,
and whoever is humble for the sake of Allah, Allah will raise
,1! Fath Al-Bari 3 :358 , Muslim 2 :708 .
Surah 17. Al-Isrd' (31) ( Part-15 )
615
\
Prohibition of killing Children
This Ayah indicates that Allah is more compassionate
towards His servants than a father to his child, because He
forbids killing children just as He enjoins parents to take care
of their children in matters of inheritance. The people of
Jahiliyyah would not allow their daughters to inherit from
them, and some would even kill their daughters lest they
make them more poor. Allah forbade that and said:
4& zii pi %}
4 And kill not your children for fear of poverty.}
meaning, lest they may make you poor in the future. This is
why Allah mentions the children’s provision first:
4 We shall provide for them as well as for you.}
In Surat Al-An‘am, Allah says:
ikill not your children because of poverty.} [6:151]
•$& &
4We provide sustenance for you and for them} [6: 151)
and.
iSurely, the killing of them is a great sin.}
means, a major sin. In Two Sahihs it is recorded that
‘Abdullah bin Mas'ad said: “I said, ‘O Messenger of Allan,
which sin is the worst?’ He said,
it
• » . u « • 0 1
jLL- » y pi :
“To appoint rivals of Allah when He has created you.* I asked,
Then what?’ He said, «To kill your child lest he should eat
with you.* I asked, Then what?’ He said, “To commit
adultery with your neighbor's wife.*’^
111 Fath Al-Bdri 8:13.
616
Tafsir Ibn Kathir
<:
r-Ls jfcTj <*
432. And come not near to unlawful sex. Verily, it is Fahishah
(immoral sin) and an evil way.}
The Command to avoid Zina (Unlawful Sex) and
Everything that leads to it
Allah says, forbidding His servants to commit Zina or to
approach it or to do anything that may lead to it:
of lijii igjii S lj}
iAnd come not near to unlawful sex. Verily, it is a Fahishah
(immoral sin)} meaning a major sin,
iand an evil way.} meaning, a terrible way to behave.
Imam Ahmad recorded Abu Umamah saying that a young
man came to the Prophet sg and said, “O Messenger of Allah!
Give me permission to commit Zina (unlawful sex).” The people
surrounded him and rebuked him, saying, “Stop! Stop!” But
the Prophet jg said,
>{• .
“Come closer The young man came to him, and he said,
“Sit down « so he sat down. The Prophet jg said,
“Would you like it (unlawful sex) for your mother ?» He said, “No,
by Allah, may I be ransomed for you.” The Prophet jg said,
'Ij 1
« Neither do the people like it for their mothers . » The Prophet jg
said,
“Would you like it for your daughter ?» He said, “No, by Allah,
may I be ransomed for you.” The Prophet jg said,
Surah 17. Al-Isrd’ (33) ( Part-15 )
617
ZjL: %*
« Neither do the people like it for their daughters .» The Prophet
said,
•Would you like it for your sister ?* He said, “No, by Allah, may I
be ransomed for you.” The Prophet jg said,
« Neither do the people like it for their sisters .» The Prophet
said,
* Would you like it for your paternal aunt?* He said, “No, lay
Allah, O Allah’s Messenger! may I be ransomed for you.” Tne
Prophet jg said, 1
>i!ji ' ij 1
« Neither do the people like it for their paternal aunts.* The Prophet
m, said,
“ Would you like it for your maternal aunt?* He said, “No, tj»y
Allah, O Allah’s Messenger! may I be ransomed for you.” Tne
Prophet m said,
* Neither do the people like it for their maternal aunts J Then the
Prophet put his hand on him and said,
' - .1 • • - >A' . , s
1 V 3 j&J
“O Allah, forgive his sin, purify his heart and guard his chastity.
After that the young man never paid attention to anything of
that nature.* 1 ’
* .^j) GEL £ JJ £ ^ j! ^ ys to
i fr;^ A jSK 4 -ip.
,M Ahmad 5 :256.
Surah 17. Al-Isra' (34-35) (Part-15)
619
pleased with him, and
Mu'awiyah did event-
ually take power, as
Ibn ‘Abbas said oin
_
the basis of this Ayah.
This is one of the
stranger of matters, j
4 •%}
4 But let him not exceed
limits in the matter of
taking life. }
They said: this means
the heir should not go
to extremes in killing
the killer, such ajs
mutilating the body or
taking revenge on
persons other than
the killer.
I
iVerily, he is helped:}
means, the heir is
helped against the
killer by the SharVah and by divine decree.
mm tao
j\ Jj }j_ ) ■ -**
psJSM^3^c0d^S
i\ ipx ijtj'j jt & & * & i jc >;p sf>
iPi £ & ^4\ % ’-K Ii> jp <&
434. And come not near to the orphan's property except to
improve it, until he attains the age of full strength. And fulfill
(every) covenant. Verily, the covenant will be questioned
about.}
435. And give full measure when you measure, and weigh with
a balance that is straight. That is good (advantageous) and
better in the end.}
620
Tafsir Ibn Kathir
The Command to handle the Orphan's Wealth properly
and to be Honest in Weights and Measures
4 And come not near to the orphan's property except to improve
it, until he attains the age of full strength .}
meaning, do not dispose of the orphan’s wealth except in a
proper manner.
it &
ibut consume it [the orphan's property] not wastefidly and
hastily fearing that they should grow up, and whoever (among
guardians) is rich, he should take no wages, but if he is poor,
let him have for himself what is just and reasonable (according
to his labor).} [4:6]
In Sahih Muslim it is recorded that the Messenger of Allah jg
said to Abu Dharr:
^ ^ ^1 j i dlji ^1 jj d
•p^l <3u Yj
«0 Abu Dharr, I see that you are weak (in administering),
and I like for you that which I like for myself. Do not let
yourself be appointed as Amir over two people, and do not let
yourself be appointed as guardian of an orphan's property. »* 11
4And fitlfill (every) covenant .} meaning, everything that you
promise people, and the covenants that you agree to, because
the person who makes a covenant or a promise will be asked
about it:
iVerily, the covenant will be questioned about.}
m
Muslim 3 :1458.
621
Surah 17. Al-Isrd' (36) ( Part-15 )
}And give full measure when you measure .} meaning, do not try to
make it weigh less nor wrong people with their belongings.
jA\> \yjj}
iand weigh with a balance £ meaning scales,
ithat is straight .} meaning that which is not distorted nor that
which will cause confusion.
ithat is good ^ for you, in your daily life and in your Hereafter.
So Allah says:
iand better in the end.} meaning, with regard to your ultimate
end in the Hereafter.
J»*f '..‘Tk
iThat is good (advantageous) and better in the end.}
Said narrated that Qatadah said that this means “Better in
reward and a better end.”* 1 ' Ibn ‘Abbas used to say: “O people, you
are entrusted with two things for which the people who came
before you were destroyed - these weights and measures. ” |21
0) -*4 ‘it oB oA b wjmS
}36. And follow not that of which you have no knowledge.
Verily, the hearing, and the sight, and the heart of each of
tlwse ones will be questioned (by Allah).}
Do not speak without Knowledge
‘Ali bin Abi Talhah reported that Ibn ‘Abbas said: “This
means) do not say (anything of which you have no
knowledge). ” |3 ’ Al-‘Awfi said: “Do not accuse anyone of that of I
111 At-Tabari 17:446.
121 At-Tabari 17:446.
131 At-Tabari 17:446.
622
Tafsir Ibn Kathir
which you have no knowledge. ’’I 1 ' Muhammad bin Al-
Hanafiyyah said: “It means bearing false witness. ’’ ,21 Qatadah
said: “Do not say, 1 have seen’, when you did not see
anything, or 1 have heard’, when you did not hear anything,
or 1 know’, when you do not know, for Allah will ask you
about all of that.”* 31 In conclusion, what they said means that
Allah forbids speaking without knowledge and only on the
basis of suspicion, which is mere imagination and illusions. As
Allah says:
(jj \jff
iAvoid much suspicion; indeed some suspicions are sins.}
[49:12]
According to a Hadith:
4-J it l%}\
« Beware of suspicion, for suspicion is the falsest of speech.^
The following Hadith is found in Sunan Abu Dawud :
nWhat an evil habit it is for a man to say, ‘They claimed ...' 151 »
According to another Hadith :
jU U *Z1Z jJ-j Jl I jj»
iThe worst of lies is for a man to claim to have seen something
that he has not seen .^ ,e|
In the Sahih it says:
QgJplL J j Jl a*j of LJlp- ®
o Whoever claims to have seen a dream (when he has not seen)
will be told on the Day of Resurrection to make a knot between
m At-Tabari 17:447.
121 At-Tabari 17:447.
,3) At-Tabari 17:446.
141 Fath Al-Bari 9 :106.
151 Abu Dawud 5:254.
161 Fath Al-B&ri 12 :446
623
Surah 17. Al-Isrd' (37-38) (Part-15)
tivo barley grains, and he will not be able to do if V 11
ieach of those ones} means these faculties, hearing, sight and
the heart,
ijZ}
twill be questioned .} means, the person will be asked about
them on the Day of Resurrection, and they will be asked about
him and what he did with them.
Jib $
c-
f: #
437. And walk not on the earth with conceit and arrogance.
Verily, you can neither rend nor penetrate the earth nor can
you attain a stature like the mountains in height .}
i38. All the bad aspects of these (the above mentioned things)
are hateful to your Lord.}
Condemnation of strutting
Allah forbids His servants to strut and walk in a boastful
manner:
4And walk not on the earth with conceit and arrogance.}
meaning, walking in boastful manner and acting proud, like
those who are arrogant oppressors.
4 Verily, you can neither rend nor penetrate the earth}
means, you cannot penetrate the earth with your walking.
This was the opinion of Ibn Jarir.
W jof g ^j;}
inor can you attain a stature like the mountains in height.}
means, with your arrogance, pride and self-admiration. Indeed,
111 Fath. Al-Bari 12 : 446 .
624
Tafsir Ibn Kathir
such behavior may bring about the opposite of what one
pretends to be, as was reported in the Sahih:
* OJ- ij | ^ ^ ji; us»
f>: Ji ly 3^
uWliile a man from the people before you was walking
arrogantly in his garments, the earth swallowed him and he is
still sinking down into it, until the Day of Resurrection J [l]
Allah also tells us about Qarun, who went to his people
wearing his finery, then Allah caused the earth to swallow him
and his house.
4 (sSvIaji^* ott’i jf)
4 All the bad aspects of these (the above mentioned things) are
Sayi'uhu [hatefiil] to your Lord.)
Some scholars recite this as Sayi’atan, meaning evil deeds,
i.e., everything mentioned is forbidden, from the Ayah,
* 42 . p} $2
4And kill not your children for fear of poverty) [17:31]
up to this [38] Ayah. So everything that is mentioned here is a
Sayi’ah (evil deed) for which a person is to be blamed before
Allah, Who does not like or accept these deeds. As for the
recitation Sayi'uhu, it is a genitive construction, meaning the
bad aspects of these i.e., everything mentioned from the Ayah,
4%\ 'jjU $ &£j)
4And your Lord has decreed that you worship none but Him)
[17:23]
up to this Ayah, [17:38] meaning that the worst of these
mentioned are disliked by Allah. This was the view of Ibn
Jarir, may Allah have mercy on him.
[This is the end of Volume Five. Volume Six begins with
Ayah number 39 of Surat Al-Isra’.}
Muslim 3 :1654.
TAFSIR IBN KATHIR
(ABRIDGED)
The Qur’an is the revelation of Allah’s Own Words
for the guidance of His creatures. Since the Qur’an is
the primary source of Islamic teachings, the correct
understanding of the Qur’an is necessary for every
Muslim. The Tafsir of Ibn Kathir is the most renowned
and accepted explanation of the Qur’an in the entire
world. In it one finds the best presentation of Hadiths,
History, and scholarly commentary.
Darussalam is proud to present for the first time this
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(ABRIDGED)
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TAFSIR IBN KATHIR
(ABRIDGED)
VOLUME 6
(Surat Al-lsra’, Verse 39
to the end of Surat Al-Mu’minun)
ABRIDGED BY
A GROUP OF SCHOLARS UNDER THE SUPERVISION OF
SHAYKH SAFI UR-RAHMAN AL-MUBARAKPURI
DARUSSALAM
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Lahore • London • Houston • New York
i
In the Name of Allah
The Most Beneficent, the Most Merciful
CONTENTS
Important Guidelines About the Authenticity of the
Reports and Quotations in the Tafslr of Ibn Kathir
Refutation of The claim that Angels are Allah’s Daughters
Everything glorifies Allah
The Veil over the Hearts of the Idolators
The Secret Counsel of Quraysh after hearing the Qur’an
Refutation of Those Who do not believe in Life after Death
People should speak Good Words with Politeness
The Preference of some Prophets above Others
The gods of the Idolators can neither benefit nor harm
Destruction of Disbelieving Towns before the Hour begins
The Reason why Allah did not send Signs or Miracles
Allah has made the Vision of His Prophet a Trial for Man
The Story of Adam and Iblis
Ships are a Sign of the Mercy of Allah
When Harm befalls the Disbelievers
Does not the Punishment of Allah come on Land too?
Perhaps He will send You back to the Sea
The Honor and noble Nature of Man
Everyone will be called by his Imam on the Day of
Resurrection
How the Prophet jg would have been punished if He gave
into the Disbelievers’ Demands
The Command to offer the Prayers at their appointed
Times
The Meeting of the Angels at Fajr and Asr Times
The Command to pray Tahajjud
The Command to emigrate
A Threat to the Disbelievers of the Quraysh
The Qur’an is a Cure and a Mercy
Turning away from Allah at Times of Ease and despairing
at Times of Calamity
The Ruh (spirit)
The Ruh and the Nafs
If Allah willed, He could take away the Qur’an
Challenging by the Qur’an
*14
17
20
23
26
28
33
34
36
38
39
42
44
49
49
50
51
52
54
57
59
60
62
70
71
73
74
76
78
79
79
Tafsir Ibn Kathir
The Demand of the Quraysh for a specific Sign 8 1
The Reason why the Idolaters’ Demands were refused 84
The refusal of the Idolaters to believe because the
Messenger jg was a Human - and its refutation 88
Guidance and Misguidance are in the Hands of Allah 9 1
The Punishment of the People of Misguidance 91
Holding back is Part of Man’s Nature 95
The Nine Signs of Musa 97
The Destruction of Fir'awn and His People 99
The Revelation of the Qur’an in Stages 100
Those Who were given Knowledge before truly admit
the Qur’an is the truth 102
To Allah belong the Most Beautiful Names 104
The Command to recite neither loudly nor softly 105
Declaration of Tawhid 106
The Tafsir of Surat Al-Kahf 109
What has been mentioned about the Virtues of this Surah 109
The Qur’an brings both Good News and a Warning 111
Reason why this Surah was revealed 1 12
Do not feel sorry because the Idolaters do not believe 1 15
This World is the Place of Trial 116
The Story of the People of Al-Kahf 117
Their Belief in Allah and their Retreat from their People 120
The Location of the Cave 126
Their Sleep in the Cave 129
Awakening and sending someone to buy Food 131
How the People of the City built a Memorial over the Cave 133
Their Number 136
Saying u If Allah wills’* when deter mining to do Some-
thing in the Future 137
The Length of their Stay in the Cave 140
The Command to recite the Qur’an and to patiently
keep Company with the Believers 142
The Reward of those Who believe and do Righteous Deeds 148
The Example of the Rich Idolaters and the Poor Muslims 151
The Response of the Poor Believer 154
The Evil Results of Kufr 157
The Parable of the Worldly Life 159
Between Wealth and Good Deeds 161
The Major Terrors of the Hour 164
The Story of Adam and Iblis 170
Contents
7
The false gods did not witness anything 172
The Criminals are brought to the Fire 173
Examples put forth in the Qur’an 176
The Rebellion of the Disbelievers 177
Those Who turn away after being reminded 179
The Story of Musa and Al-Khidr 1 82
Musa meeting with Al-Khidr and accompanying Him 190
Damaging the Boat 192
The Story of killing the Boy 194
The Story of repairing the Wall 195
Interpretations of why the Ship was damaged 197
Interpretation of why the Boy was killed 198
Interpretation of why the Wall was repaired for no Charge 199
Was Al-Khidr a Prophet? 201
Why he was called Al-Khidr? 201
The Story of Dhul-Qarnayn 203
Dhul-Qarnayn had great Power 203
Traveling and reaching the Place where the Sun sets 205
His Journey East 208
His Journey to the Land of Ya’juj and Ma’juj, and building
the Barrier 209
The Barrier restrains Them, but It will be breached when
the Hour draws nigh 212
Hell will be displayed before the Disbelievers on the
Day of Resurrection 215
The Greatest Losers in respect of Deeds 217
The Reward of the Righteous Believers 220
The Words of the Lord can never be finished 221
Muhammad is a Human Being and a Messenger 222
The Tafsir of Surah Maryam 225
The Story of Zakariyya and His Supplication for a Son 226
The acceptance of His Supplication 230
His amazement after the acceptance of His Supplication 231
The Answer of the Angel 231
The Sign of Pregnancy 232
The Birth of the Boy and His Characteristics 235
The Story of Maryam and Al-Maslh 239
The Conception and the Birth 244
What was said to Her after the Birth 246
Maryam with Al-Maslh before the People, Their Rejection
of Her and His Reply to Them 251
Tafsir Ibn Kathir
isa is the Servant of Allah and not His Son 256
Isa commanded the Worship of Allah Alone 257
The Disbeliever’s warning of the Day of Distress 260
Ibrahim’s Admonition of His Father 265
The Reply of Ibrahim’s Father 267
The Reply of Allah’s Friend (Khality 268
Allah gave Ibrahim Ishaq and Ya’qub 27 1
Mentioning Musa and Harun 273
Mentioning Ismail 275
Mentioning Idris 278
These Prophets are the Chosen 279
They were succeeded by Wicked People and Good People 282
The Description of the Gardens of the Truthful and Those
Who repent 286
The Angels do not descend, except by Allah’s Command 289
Man’s Amazement about Life after Death 292
Everyone will be brought to Hell, then the Righteous will
be saved 296
The Disbelievers boast over good Fortune in the World 298
The Rebellious Person is given Respite 301
Increasing Guidance of Those Who are guided 302
Refuting the Disbelievers Who claim They will be given
Wealth and Children in the Hereafter 304
The Idols of the Polytheists will deny Their Worship 306
The Power of the Devils over the Disbelievers 307
The Condition of the Righteous and the Criminals on the
Day of Resurrection 309
The Stern Rejection of attributing a Son to Allah 312
Allah places Love of the Righteous People in Hearts 316
The Qur’an descended to give Glad Tidings and to warn 318
The Tafsir of Surah Ta Ha 320
The Qur’an is a Reminder and a Revelation from Allah 320
A Discussion of the Message of MQsa 325
The First Revelation to Musa 327
The Staff of Musa turned into a Snake 332
The Hand of Musa turning White without any Disease 334
Allah commanded Musa to go to Fir’awn 335
The Supplication of Musa 335
Glad Tidings of the acceptance of Musa’s Supplication and
the Reminder of the Previous Blessings 339
Choosing Musa to go to Fir'awn and to be Soft and Gentle
Contents
9
342
345
346
347
350
352
in His Invitation
Musa’s fear of Fir'awn
Musa admonishes Fir ‘awn
The Conversation between Musa and Fir ‘awn
The Completion of Musa’s Reply to Fir'awn
Musa showed Fir'awn all of the Signs but He did not believe
Fir'awn describes Musa’s Proofs as being Magic and
Their Agreement to hold a Contest
The Meeting of the Two Parties, Musa’s Propagation of
the Message, and the Magicians
The Competition, Musa’s Victory, and the Magician’s Faith 358
The Number of Magicians 360
Fir'awn’s turning against the Magicians, His threatening
Them and Their Reply 361
The Magicians admonish Fir'awn 365
The Children of Israel leave Egypt ‘368
A Reminder for the Children of Israel of Allah's Favors 371
Musa goes to the Appointment with Allah and the Children
353
355
374
379
379
382
383
385
387
of Israel succumb to worship the Calf
HarQn prohibits them from worship of Calf
What happened between Musa and Harun
How As-Samiri made the Calf
The Punishment of As-Samiri and burning the Calf
The Entire Qur’an is the Remembrance of Allah
Blowing of the Sur and the Day of Resurrection
The destruction of the Mountains, and the Earth becomes
a Smooth Plain
The People will rush towards the Voice of the Caller
The Intercession and the Recompense
The Qur’an was revealed so that the People would have
Taqwa
The Command to the Prophet sfe to listen to the Qur’an
when it is revealed without making haste to recite it
The Story of Adam and Iblls
The Descent of Adam to the Earth
Severe Torment for Him Who transgresses beyond bounds 407
Many Nations were destroyed and in Them is a Lesson i 409
The Command to be patient and perform the Five
daily Prayers 410
Do not look at the Enjoyment of the Wealthy, be patient
in the worship of Allah 413
390
391
393
397
398
400
405
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PI J °M S W ui AqBiJouiuii pajuBoS uaaq ssq auo o^
iujh jo u3tg b si ajaqj SutqpCiaAa uj
Xbo aqi puB jqSfM aqj
u? puB qjJBg aqj puB susaboh 3 qi ui qBqy jo su3ig aqx
M?nv jo sjajq3riBQ
aqj ajB sjaSuy aqj jBqj uirep aqx jo uopBjryay aqx
spo 3 asjBj jo uopBjnjajj
uiih saAjas pire qsqv °1 sSuojaq SuiqptiaAg
uiopsiyyv Pub aoqsnp qjiM apoui sbm uoijBajQ
paAojjsap ajaM sjaopjiAa aqi moh
u ?, Jn 0 aqj JO anjJtA aqx
s 3 uiag UBuiriH UBqj ajoui ou ajB sjaSuassapj aqx
jaSuassapi 3 qj pub UB.jnO aqj jnoqB ssapj .sjaAaqaqsiQ
ssajpaaq are aidoaj jnq pusq jb si jnoH aqx
,vfiiquv-iv mus jo sanjjt A aqx
.vfyqvv-iv jo jis/dx aqx
sjoojj joj sjsiaqjXjoj aqj jo jsanbay aqx
ufm uqj uisjvx
01
Contents
11
this World
Ya’juj and Ma’juj
The Idolaters and their gods are Fuel for Hell 500
The State of the Blessed 501
The Heavens will be rolled up on the Day of Resurrection 506
The Earth will be inherited by the Righteous 508
Muhammad ^ is a Mercy to the Worlds 510
The Objective of Revelation is that Allah be worshipped 513
No one knows when the Hour will come 514
The Tafsir of Surat Al-Hajj 516
The Hour
Condemnation of the Followers of the Shaytan 523
Evidence of the Resurrection in creation 524
The Development of the Nutfah and Embryo in the Womb |525
Man’s Development from Infancy to Old Age 1 526
Another Parable of the Resurrection from Plants j 527
Clarifying the State of the Leaders of the Innovators 530
The meaning of worshipping Allah upon the edge j 532
The Reward of the Righteous i 535
Allah will definitely help His Messenger W, \ 535
Allah will judge between the Sects 537
Everything prostrates to Allah 333
The Reason for Revelation j 541
The Punishment of the Disbelievers 542
The Reward of the Believers 545
A Warning to Those Who hinder Others from the Path 548
The Issue of renting Houses in Makkah ; 549
A Warning to Those Who want to commit Evil Actions in
the Haram j 551
Building the Ka‘bah and the Proclamation of the Hajj j 554
Hajj Brings benefits in this World and in the Hereafter j 558
The Reward for avoiding Sin | 333
Cattle are Lawful 363
The Command to shun Shirk and Lying 564
Explanation of the Udhiyyah and the Sha‘a*ir of Allah 567
The Benefits of the Sacrificial Camels 568
Rites of Sacrifice have been prescribed for every Nation 570
The Co mman d to slaughter the Budn (Sacrificial Camel) 572
The Goal of the Udhiyyah (Sacrifice) according to Allah is j
the Sincerity and Taqwa of His Servant 579
The Udhiyyah is Sunnah Mustahabbah 580
12
Tafsir Ibtt Kathir
Good News of Allah’s Defence for the Believers
Permission to fight; the first Ayah of Jihad
The Duties of the Muslims when They attain Power
The Consequences for the Disbelievers
The Disbelievers Demand for the Punishment
The Recompense of the Righteous and the Unrighteous
How the Shaytan threw some Falsehood into the Words of
the Messengers, and how Allah abolished that
The Disbelievers will remain in Doubt and Confusion
The Great Reward for Those Who migrate in the Cause
of Allah
The Creator and Controller of this World is Alla h
Signs of the Power of Allah
Every Nation has its Religious Ceremonies
The Idolaters’ worship of others besides Allah and
Their vehement rejection of the Ayat of Allah
The insignificance of the Idols and the foolishness of
their Worshippers
Allah chooses Messengers from the Angels and
Messengers from Mankind
The Command to worship Allah and engage in Jihad
The Tafsir of Surat Al-Mu’minun
The Success is for the believers whose qualities are
described here
The Sign of Allah in the progressive creation of Man from
Clay then from Nutfah and thereafter
His Sign in the creation of the Heavens
Allah’s Signs and Blessings in Rain, Vegetation, Trees
and Cattle
The Story of Nuh, Peace be upon Him; and his people
The Story of ‘Ad or Thamud
Mention of Other Nations
The Story of Musa, Peace be upon Him; and Fir'awn
isa and Maryam
The Command to eat Lawful Pood and do Righteous
Deeds
The Religion of all the Prophets is Tawhid; the
Warning against splitting into different Groups 659
Description of the People of Good Deeds 663
The Justice of Allah and the Frivolity of the Idolaters 665
Refutation and Condemnation of the Idolaters 670
581
582
588
590
593
594
597
601
603
606
608
613
616
618
621
622
628
629
635
639
641
645
650
652
654
655
658
Contents
13
Truth does not follow Whims and Desires
The Prophet does not ask for any payment.
The Situation of the Disbelievers
A reminder of the Blessings of Allah and His Power
The Idolators thought that Resurrection after Death was
very unlikely
The Idolators believe in Tawhid Ar-Rububiyyah, which
requires them to believe in Tawhid Al-Uluhiyyah
Allah has no Partner or Associate
The Command to call on Allah when Calamity strikes,
to repel Evil with that which is better, and to seek
refuge with Allah
The Disbelievers’ Hope when death approaches
Barzakh and Punishment therein
The sounding of the Trumpet and the weighing of Deeds
in the Scales.
Rebuking the People of Hell, their admission of Their
Wretchedness and their Request to be Removed
Allah’s Response and Rejection of the Disbelievers
Allah did not create His Servants in vain
Shirk is the Worst form of Wrong, its Practitioner shall
never succeed.
671
673
674
677
678
680
685
687
689
692
693
696
698
701
702
Important Guidelines About the Authenti-
city of the Reports and Quotations in th^
TafsTr of Ibn KathTr
Reports from the Companions of the Messenger of Allah jg
Reports that are attributed to the companions of Allah’s
Messenger are commonly used for additional explanation of
the meanings of the Qur’an. As for those quotes that Ibn
Kathlr mentions in passing, these quotes may, or may not be
authentically attributed to them. Wherever it is mentioned that
one of them said something, and that statement contradicts
other clearly authentic texts, then such statements can not
be held as an evidence against what is known to be authentic.
Additional information in this regard is found in the
Introduction of Ibn Kathlr.
Incomplete Chains of Narration
The following is a list of common incomplete chains of
narrations that Al-Hafiz Ibn Kathlr often quotes.
- ‘Ali bin Abi Talhah (Al-Walibi) reported that Ibn ‘Abbas said...
- (‘Atiyah) Al-‘Awfi reported that Ibn ‘Abbas said...
- Ad-Dahhak from Ibn ‘Abbas.
- As-Suddi reported from Abu Malik and Abu Salih from Ibn
‘Abbas, Ibn Mas‘ud and [or] some men among the
companions.
- Al-Hasan Al-Basri reporting from or about the Prophet 3§.
- Qatadah reporting from or about the Prophet
All narrations coming from these chains are unauthentic
according to the Sciences of Hadith. Their meanings, however,
may be correct as understood by authentic texts, and for this
reason they are commonly referenced.
Reports from the Followers of the Companions and
those who Follow them
The following is a list of those who did not see the Prophet
26
Tafsir Ibn Kathir
5Ss, but they report from companions of the Prophet jg, while
often they themselves are quoted for Tafsir. Reports that are
attributed to them are used as additional support in
understanding certain issues by Ibn Kathlr. Such quotes may,
or may not be authentically attributed to them. Wherever it is
mentioned that one of them said something, and that
statement contradicts other clearly authentic texts, then such
statements can not be held as evidence against the authentic
evidence.
Abu Al-‘Aliyah, Said bin Jubayr, Said bin Al-Musayib, ‘Ata’
(bin Abi Rabah), ‘Ata’ Al-Khurrasani, Muqatil bin Hayyan, Ar-
Rabl‘ bin Anas, Ash-ShaTjbi, Qatadah, Mujahid, Ikrimah,’ Ad-
Dahhak, ‘Abdur-Rahman bin Zayd bin Aslam (Ibn Zayd) Ibn
Jurayj.
Other Scholars After the Companions
The following are some scholars that Ibn Kathlr often quotes
from. Since these scholars are not well known to the average
English reader, one should beware that their own statements
about the Prophet 5^, his companions, or circumstances
surrounding the Qur’an’s revelation, are not to be considered
as important as authentically narrated texts.
Wakl‘, Sufyan Ath-Thawri, Muhammad bin Ishaq, Ibn
‘Atiyyah, Ibn Abi Hatim, Ibn Jarir (At-Tabari).
S urah 17. Al-Isrd' (39-40) ( Part-15 )
17
,/ , // I' // •/,' ^ : 'y ; / ,
“A* f+'r 4 £ J"? Yj i-M- 1 cy.
^39. 77ifs is (part) of Al-Hikmalt (wisdom) which your Lord has
revealed to you . And set not up with Allah any other god lest
you should be thrown into Hell, blameivorthy and rejected (from
Allah's mercy). \
Everything previously mentioned is Revelation and
Wisdom
Allah says: “What We have commanded you to do is part of
good manners, and what We have forbidden you are evil
qualities. We have revealed this to you, O Muhammad, so that
you may command the people likewise.’
r-fr- 4 ijP* £ J"? Ur
iAnd set not up with Allah any other god lest you slwuld be
thrown into Hell, blameivorthy^
meaning, your own self will blame you, as will Allah and His
creation.
i&z*
irejected^ means far removed from everything good. Ibn ‘Abbas
and Qatadah said: “(It means) cast out.” 1 11 This is an address
to the Ummah via the Messenger jjg, for he is infallible.
440. Has then your Lord preferred for you sons, and taken for
Himself from among the angels daughters? Verily, you indeed
utter an awful saying . 4
Refutation of Those Who claim that the Angels are
Daughters of Allah
Allah refutes the lying idolators who claim, may the curse of
Allah be upon them, that the angels are the daughters of
Allah. They made the angels, who are the servants of Ar-
m
At-Jabari 17:452.
18
Tafslr Ibn KathTr
Rahman (the Most Beneficent), females, and called them
daughters of Allah, then they worshipped them. They were
gravely wrong on all three counts. Allah says, denouncing
them:
iHas then your Lord preferred for you sons,4
meaning, has He given only you sons?
iand taken for Himself from among the angels daughters ?)>
meaning, has He chosen for Himself, as you claim, daughters?
Then Allah denounces them even more severely, and says:
4 ^ $3
4 Verily, you indeed utter an awful saying. $
meaning, in your claim that Allah has children, then you say
that His children are female, which you do not like for
yourselves and may even kill them by burying them alive. That
is indeed a division most unfair! Allah says:
Z. oA cf& A&
o' yji Cj !£> o' J JiK,
jfcvJ oji 4)* oyUlt 4 J^=» o),
4And they say: "The Most Beneficent (Allah) has begotten a
child." Indeed you have brought forth (said) a terrible evil
thing. Whereby the heavens are almost tom, and the earth split
asunder, and the mountains fall in ruins. That they ascribe a
son child to the Most Beneficent. But it is not suitable for (the
majesty of) the Most Beneficent that he should beget a child.
There is none in the heavens and the earth but comes unto the
Most Beneficent as a servant. Verily, He knows each one of
them, and has counted them a full counting. And every one of
them will come to Him alone on the Day of Resurrection .4
( 19 : 88 - 95 )
19
Surah 17. Al-Isrd' (41-43) ( Part-15 )
442 . And surely, We
have explained in this
Qur'an that they may
take heed, but if I in-
creases them in naught
save aversion.}
Allah says:
/ /.>ff /. /■ •*** \
4 ui/»^ JUJjy
4And surely. We have
explained in this Qur’an}
meaning, ‘We have
explained Our warni-
ngs so that they may
remember the proof,
evidence and exhorta-
tions contained there-
in, and be prevented
from Shirk, wrong-
doing and scandal.’
ifeCj}
ibut it increases them in
naught} the wrong-
doers among them
isave aversion.} aversion towards the truth; they go further
away from it.
TA-t isas® ^
>. is ?<•: ,<>> *■;,/ >,*< ss .
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442. Say: ‘‘If there had been other gods along with Him as they
assert, then they would certainly have sought out a way to the
Lord of the Throne.}
443 . Glorified and Exalted is He high above what they say!}
Allah says: ‘Say, O Muhammad, to these idolaters who claim
that Allah has a partner among His creation, and who worship
others besides Him that they may bring them nearer to Him: if
20
Tafsir Ibti Kathir
the matter is as you say, and there is another god besides
Him whom you worship in order to draw closer to Him and so
that he will intercede for you with Him, then those whom you
worship would themselves worship Him and seek means to
draw closer to Him, So worship Him alone, just as those on
whom you call besides Him worship Him. You have no need of
a deity to be an intermediary between you and Him, for He
does not like or accept that, rather He hates it and rejects it,
and has forbidden that through all of His Messengers and
Prophets.’ Then He glorifies and sanctifies Himself far above all
that, and says:
& & &&
^Glorified and Exalted is He high above what they say!}
meaning these idolators who transgress and do wrong when
they claim that there are other gods besides Him.
4high above} means, far above. He is Allah, the One, the Self-
Sufficient Master, Whom all creatures need. He begets not, nor
was He begotten, and there is none comparable or coequal unto
Him.
"J J3j }1 Jt ir* <>*-> PP& 4
it :4
444. The seven heavens and the earth and all that is therein,
glorify Him and there is not a thing but glorifies His praise.
But you understand not their glorification. Truly, He is Ever
Forbearing, Oft-Forgiving.}
Everything glorifies Allah
Allah says: the seven heavens and the earth and all that is
therein, meaning the creatures that dwell therein, sanctify
Him, exalt Him, venerate Him, glorify Him and magnify Him
far above what these idolators say, and they bear witness that
He is One in His Lordship and Divinity.
In everything there is a sign of Allah indicating that He is
One.
As Allah says:
Surah 17. Al-Isra' (44) ( Part-15 )
21
&& !£ cJ *4 &££
^HTiereby the heavens are almost tom, and the earth is split
asunder, and the mountains fall in ruins, That they ascribe
child to the Most Beneficent} (19:90-91).
*3] *(jr J*
iand there is not a thing but glorifies His praise.}
there is no created being that does not celebrate the praises of
Allah.
iBut you understand not their glorification .}
means, You do not understand them, O mankind, because it
is not like your languages.’ This applies to all creatures
generally, animal, inanimate and botanical. This is the better
known of the two opinions according to the most reliable of
two opinions. It was reported in Sahih Al-Bukhari that Ibn
Mas ‘Qd said: “We used to hear the Tasbih of the food as it was
being eaten.” 1 11
Imam Ahmad recorded that [Mu‘adh bin Anas said that) the
Messenger of Allah jg came upon some people who were
sitting on their mounts and talking to one another. He said to
them:
‘*4 S’ Cji lijS'j* i
“ Ride them safely then leave than safely. Do not use them as
chairs for you to have conversations in the streets and
marketplaces, because the one that is ridden may be better than
the one who rides it, and may remember Allah more than he
does.*W
An-Nasa’i recorded in his Sunan that ‘Abdullah bin ‘Amr
said: “The Messenger of Allah sg forbade us from killing
m Fath Al-Bari 6 :679 .
121 Ahmad 3 :439
22
Tafsir Ibn Kathir
frogs.’
-HI
4& Cf X
iTruly, He is Ever Forbearing, Oft-Forgiving.}
means, He does not hasten to punish those who disobey Him,
rather He gives them time and waits, then if they persist in
their stubborn Kufr, ht .eizes them with a punishment of the
All-Mighty, All-Capable. It was recorded in the Two SahOis
that:
a ail; zjj. \ ilj J >■
«Allah will let the wrongdoer carry on until, when He does
seize him. He ivill never let him goft 2]
Then the Messenger of Allah sg recited:
iSuch is the punishment of your Lord when He seizes the
(population of) towns ivhile they are doing wrong.} [1 1:02]
Allah says:
4 aIilU Ca> LA <££5 J;
4 And many a township did I give respite while it was given to
wrongdoing.} [22:45] until the end of two Ayat.
4And many a township did We destroy while they were given
to wrongdoing.} [22:48]
Whoever gives up his disbelief and disobedience, and turns
back to Allah in repentance, Allah will accept his repentance,
as He says:
-*» (itL J' **>- j*" ’J"}}
4And whoever does evil or wrongs himself but afterwards seeks
Allah's forgiveness} [4:110]
Here, Allah says:
01 An-Nasat, 7:210. The author mentioned an unauthentic narration
that says, ‘Their croaking is Tasblh.”
121 Fath Al-Bdri 8 :205 , Muslim 4 : 1997 .
Surah 17. Al-Isrd' (45-46) (Part-15)
23
4 £j* lIX
iTruly, He is Ever Forbearing, Oft-Forgiving .4 At the end of Surah
Fatir, He says:
H ^ at oi U'j J
i£\
4 Verily, Allah grasps the heavens and the earth lest they should
move away from their places, and if they were to move away
from their places, there is not one that could grasp them after
Hun. Truly, He is Ever Most Forbearing, Oft-Forgiving .. .$
until His saying;
4S‘'& il' JUr$
4And if Allah were to punish men$[ 35:41-45)
($ V eg j i5S* biX
jfe-p' J )a> *j4*b J 4^1
^45. And when you recite the Qur'an, We put between you
and those who believe not in the Hereafter, an invisible veil. 4
446. And We have put Akinnah over their hearts, lest they
should understand it, and in their ears deafness. And when you
make mention of your Lord Alone in the Qur'an, they turn on
their backs, fleeing in extreme dislike
The Veil over the Hearts of the Idolators
j
Allah says to His Messenger Muhammad jgg: “When you
recite Qur’an to these idolators. We put an invisible veil
between you and them.’ Qatadah and Ibn Zayd said, “It is
coverings over their hearts, ”• 11 as Allah says:
4 Q-& di£uj bX 'cjaj Jij xij 4^1 ly ki CLj
>. i; »> y .
4And they say: "Our hearts are under coverings (screened)
from that to which you invite us; and in our ears is deafness;
and between us and you is a screen 4
hi
At-Tabari 17:457.
24
Tafsir Ibn Kathlr
meaning, there is something that is stopping and preventing
your words from reaching us.
ian invisible veil.} meaning something which covers, or that
cannot be seen, so there is a barrier between them and
guidance. This is the interpretation that Ibn Jarir (may Allah
have mercy on him) thought was correct.
Al-Hafiz Abu Ya*la Al-Mawusili recorded that Asma’ bint Abi
Bakr (may Allah be pleased with her) said, “When the Ayah,
iPerish the two hands of Abu Lahab and perish he!} (111:1)
was revealed, the one-eyed woman Umm Jamil [the wife of
Abu Lahab] came with a stone pestle in her hand, screaming,
“What was sent to us is somebody blameworthy, or, we reject
somebody blameworthy [Abu Musa - one of the narrators -
said, it is I who am not sure what was said); we shun his
religion and disobey whatever he commands!’ The Messenger
of Allah was sitting with Abu Bakr by his side. Abu Bakr,
may Allah be pleased with him, said, This woman has come
and I am afraid she will see you.’ The Prophet jg said,
v l > : jJ
« Certainly she will not see me.» and he recited Qur’an through
which he was protected from her:
iWJZ <&' <0
$And when you recite the Qur'an, We put between you and
those who believe not in the Hereafter, an invisible veil}.
She came and found Abu Bakr, but she did not see the
Prophet jg. She said, ‘O Abu Bakr, I have heard that your
companion is lampooning me.’ Abu Bakr said, ‘No, by the Lord
of this House [the Ka'bah ], he is not lampooning you.’ Then
she went away, saying, The Quraysh know that I am the
daughter of their master. 11
I 1 * MusnadAbu Ya'la 1 :53.
Surah 17. Al-Isrd' (45-46) ( Part-15 )
25
4 And VJe have put coverings over their hearts, $
Akinnah (coverings) is the plural of Kinan, which covers the
heart. i
ilest they should understand it,} means, lest they should
understand the Qur’an.
4 % (V> r ‘
4and in their ears deafness ^ something that will stop them from
hearing the Qur’an in such a way that they will understand it
and be guided by it.
4ZZ 4
4 And when you make mention of your Lord Alone in the
Qur'an ,}
means, when you declare Allah to be One in your recitation,
and say La flaha. IUallah,
ithey turn} means they turn away
4on their backs, fleeing in extreme dislike .}
As Allah says:
4And when Allah Alone is mentioned, the hearts of those ivho
believe not in the Hereafter are filled with disgust (from the
Oneness of Allah).} [39:45]
4And when you make mention of your Lord Alone in the
Qur'an,}
Commenting on this Ayah, Qatadah said that when the
Muslims said La. Raha Rlalldh, the idolators disliked this and
found it intolerable. Iblls and his troops hated it, but Allah
insisted on supporting it so that it would prevail over those
who opposed it. Whoever uses it against his opponent will
26
Tafsir Ibn Kathir
prevail, and whoever fights for it will be victorious. Only the
Muslims of the Arabian Peninsula, which can be traversed by
a rider in a few nights, knew it and accepted it, out of all
mankind J 1 *
4i§-Ls * ij& SM J2 oZ JJ&
^47. We know best of what they listen to, when they listen to
you. And when they take secret counsel, then the wrongdoers
say: "You follow none but a beivitched man."}
448 . See what examples they have put forward for you . So they
have gone astray, and never can they find a way
The Secret Counsel of Quraysh after hearing the Qur’an
Allah tells His Prophet jg about what the leaders of Quraysh
discussed when they came and listened to him reciting Qur’an
in secret, without their people knowing about it. They said
that he was Mashur which according to the better-known view
means someone affected by magic ( Sifyt ); it may also mean a
man who has a lung, i.e., a mere human being, as if they were
saying that if you follow Muhammad, you will only be following
a human being. This second suggestion does not sound
correct, because what they meant here was that he was under
the influence of Sihr (magic) which made him see dreams in
which he learned these words that he recited. Some of them
said he was a poet, or a soothsayer, or crazy, or a sorcerer.
Allah says:
*» ij& 3Z
4See what examples they have put forward for you. So they
have gone astray, and never can they find a way.}
meaning, they will never be guided to the truth and will never
find a way to reach it. Muhammad bin Ishaq said in As-Sirah:
“Muhammad bin Muslim bin Shihab Az-Zuhri told me that it
happened that Abu Sufyan bin Harb, Abu Jahl bin Hisham
and Al-Akhnas bin Shurayq bin ‘Amr bin Wahb Ath-Thaqafi,
the ally of Bani Zahrah, went out one night to listen to the
m
At-Jabari 17:458.
Surah 17. Al-Isra' (47-48) (Part-1 5) p
Messenger of Allah when he was praying at night in his
house. Each one of them took up a position for listening, and
none of them knew that the others were also there. They
stayed listening to him all night until dawn came. When they
left, they met up on the read, each of them blaming the
others, saying to one another, ‘Do not come back again, lest
you give the wrong impression (i.e., that you like what you
hear].’ Then they went away until the second night came,
when each of them came back to his place and spent the
night listening. When dawn came they left, then when they
met up on the road, each of them blamed the others, saying
the same as they had said the previous night. Then they went
away until the third night came, when each of them came
back to his place and spent the night listening. When dawn
came they left, then when they met up on the road, they said
to one another, ‘Let us not leave until we promise not to come
back,’ so they made a promise to that effect, and went their
separate ways. In the morning, Al-Akhnas bin Shurayq took
his stick and went to the house of Abu Sufyan bin Harb,
where he said, Tell me, O Abu Hanzalah [i.e., Abu Sufyan],
what do you think of what you have heard from Muhammad?’
Abu Sufyan said, ‘O Abu Thalabah [i.e., Al-Akhnas], by Allah,
I have heard something I understand and I know what is
meant by it, and I have heard things 1 do not understand and
do not know what is meant by it.’ Al-Akhnas said: “Me too, by
the One by Whom you swore.’ Then he left and went to Abu
Jahl, and entered his house. He said, ‘O Abu Al-Hakam [i.e.,
Abu Jahl], what do you think of what you have heard from
Muhammad?’ He said, “What did you hear?’ He said, *We and
Banu ‘Abd Manaf competed for honor and position: they fed
people so we fed people, they engaged in battle so we engaged
in battle, they gave so we gave, until we were neck and neck,
like race horses. Then they said, we have a Prophet among us
who receives revelation from heaven. How could we compete
with that? By Allah we will never believe in him.’ Then Al-
Akhnas got up and left him.” 111
y jl ij
i;jr ji ig^ & U <14
m
Ibn Hisham 1 :337 .
28
Tafsir Ibti Kathir
* 'ir* i$ a 4 j£-=*i 1^4 l2t
3 2 £ ^JS& Jg
? > '•?. —
t?>; * y —■ ; l> jr f j>
mp* >^y ui oji^j
449. And they say: "When we are bones and fragments
(destroyed), should we really be resurrected (to be) a new
creation?"}
450. Say: "Be you stones or iron,"}
451 . "Or some created thing that is yet greater (or harder) in
your breasts." Then, they will say: "Who shall bring us back
(to life)?" Say: "He Who created you first!" Then, they will
shake their heads at you and say: "When will that be?" Say:
"Perhaps it is near!"}
452. On the Day when He will call you, and you will answer
with (words of) His praise and obedience, and you will think
that you have stayed (in this world) but a little while!}
Refutation of Those Who do not believe in Life after
Death
Allah tells us about the disbelievers who think it very
unlikely that the Resurrection will happen and who say, in a
tone of denial,
<£& it C\}
4When we are bones and fragments.}
meaning earth. This was the view of Mujahid. ‘Ali bin Abi
Talhah reported from Ibn ‘Abbas that it means dust.* 1 *
4\%£ & U}
4should we really be resurrected (to be) a new creation?}
meaning, on the Day of Resurrection after we have
disintegrated and become nothing, and have been forgotten.
Allah tells us about them elsewhere:
i&%£
m
At-Jabari 17:464.
29
Surah 17. Al-Isrd' (49-52) ( Part-15 )
iThey say: “Shall we indeed be returned to (our) former state
of life ? Even after we are crumbled bones?" They say: “It
would in that case, be a return with loss!"} (79:10-12).
And,
?*£ £5
}And he puts forth for Us a parable, and forgets his own
creation .} until the end of two Ayat. (36:78-79)
Allah commands His Messenger sg to respond to them, so He
says:
&$}
iSay (O Muhammad): “Be you stones or iron,"} - which are more
difficult to restore than bones and fragments,
iOr some created thing that is yet greater (or harder) in your
breasts.}
Ibn Ishaq narrated from Ibn Abi Najlh from Mujahid: “I
asked Ibn ‘Abbas about that, and he said: This is death.”’
_ l
‘Atiyah reported that Ibn ‘Umar explained of this Ayah: “If you
were dead I would still resurrect you.” 111 This was also the
view of Said bin Jubayr, Abu Salih, Al-Hasan, Qatadah, Ad-
Dahhak and others.* 2 ’ This means that if you were to assume
that you would become dead, which is the opposite of living,
Allah will resurrect you when He wills, for nothing can stop
Him when He wills a thing.
iOr some created thing that is yet greater (or harder) in your
breasts.}
Mujahid said: “This means the heavens, earth and
mountains.” According to another report, “Whatever you want
to be, go ahead, Allah will still resurrect you after you die.”
a 4
111 At-Jabari 17:463.
121 AMabari 17:463.
30
Tafsir Ibn Kathir
iThen, t)ie\j will say: “Who shall bring us back (to life)?"}
meaning, who will resurrect us if we are stones or iron or
some other strong created thing?
jji
iSay: "He Who created you first!"} meaning, He Who created you
when you were nothing, then you became human beings,
walking about. He is able to create you anew, no matter what
you have become.
'• ,>/v
iAnd He it is Who originates the creation, then He will repeat
it; and this is easier for Him.} [30:27]
£•>' >>
iThen, they will shake their heads at you}
Ibn ‘Abbas and Qatadah said, “They will move their heads in a
gesture of mockery.” 111 This view expressed by Ibn ‘Abbas and
Qatadah is what the Arabs understand from the language,
because the word used Fasayunghidun indicates an up-and-
down movement Nughcid. A word derived from the same root,
Naghd, is used to refer to the young of the ostrich, because
when it walks, it walks quickly and moves its head. The same
word is used to describe a tooth when it becomes loose and is
detached from its place.
>£* ¥
iand say: "When will that be?"} This shows that they thought it
very unlikely that it would happen, as Allah says:
iAnd they say: "When will this promise (i.e. Resurrection) be
fulfilled, if you are truthful?"} (36:48)
i’i+j V I*;
iThose who believe not therein seek to hasten it [the Hour]}
[42:18]
At-Jabari 17:467.
Surah 17. Al-Isra' (49-52) (Part-15)
31
4CJ J $}
iSay : “Perhaps it is near!"} meaning, beware of it, for it is at
hand and will no doubt come to you, and what will be will be.
\y$
iOn the Day what He will call you,} meaning the Lord, may He
be blessed and exalted:
iWhen He will call you by a single call, behold, you will come
out from the earth} [30:25]
meaning, when He commands you to come out from the earth,
for nothing can oppose Him or prevent His command from
being fulfilled. Rather, it is as He says: j
4 . 3 .' i*j}
iAnd Our commandment is but one as the twinkling of an eye}
(54:50)
i >;$4 $ 3 i
lit
ujs a\}
iVerily, Our Word unto a thing when We intend it, is only
that We say unto it : "Be!" - and it is} (16:40)
r* or v»-3
iBut it will be only a single ZajrahJ 11 When behold, they find
themselves (on the surface of the earth) alive (after their
death).} (79:13-14),
meaning, it will be just one definitive command, then the
people will have come out from the inside of the earth to its
surface, as Allah says:
fj>.}
iOn the Day when He will call you, and you ivill answer with
(words of) His praise}
meaning, you will all rise up in response to His command land
in obedience to His will. ■
' 1 ' See the explanation of Surat An-Naz'iat [79 : 1 3- 1 4) .
32
Tafslr Ibn Kathir
$and you will think ^ means, on the Day when you rise up from
your graves,
ithat you have stayed } in this earthly abode,
^\}
ibut a little while.} This is like the Ayah:
j u i $$. i g
477ie Day they see it, (it will be) as if they had not tarried (in
this world) except an afternoon or a morning.} (79:46).
Allah says:
4T/ie Day when the Trumpet toill be blown : that Day, We shall
gather the blue or blind-eyed loith thirst. They will speak in a
very low voice to each other (saying) : "You stayed not longer
than ten (days)." We knoiv very well what they will say, when
the best among them in knowledge and wisdom will say: "You
stayed no longer than a day!"} (20:102-104).
fj&ZZ. ji. U 'qyJ*LS\ Acll!' 'f?f}
iAnd on the Day that the Hour will be established, they will
swear that tlmy stayed not but an hour - thus were they ever
deluded.} (30:55)
jjjLJi J* -i 1*^4 .. ^ d > * ' 4 f 3^^
££ j&1 J vi Jlij c>l &
4 He will say: "What number of years did you stay on earth?"
They will say: "We stayed a day or part of a day. Ask of those
who keep account.” He will say: "You stayed not but a little, if
you had only known!"} (23: 112-114).
Ij-lc jiLi)' 5) 0—4 J> Jf 'jljii lijC-J
Surah 17. Al-Isra' (53-55) ( Part-15 )
33
it-^4
453 . And say to My servants that they should say those words
that are best. (Because) Shaytdn verily, sows a state of conflict
and disagreement among them. Surely, Shaytdn is to man a
plain enemy.}
People should speak Good Words with Politeness
Allah commands His servant Muhammad (j£) to tell the
believing servants of Allah that they should address one
another in their conversations and discussions with the best
and politest of words, for if they do not do that, Shaytdn will
sow discord among them, and words will lead to actions, so
that evil and conflicts and fights will arise among them. For
Shaytdn is the enemy of Adam and his descendants, and has
been since he refused to prostrate to Adam. His enmity is
obvious and manifest. For this reason it is forbidden for a man
to point at his Muslim brother with an iron instrument, for
Shaytdn may cause him to strike him with it.
Imam Ahmad recorded that Abu Hurayrah said: “The
Messenger of Allah sg said:
«No one of you should point at his brother with a iveapon, for
he does not know whether Shaytdn will cause him to strike him
with it and thus be thrown into a pit of Fire. »* 11
Al-Bukhari and Muslim recorded this Hadith with the chain
of narration from ‘Abdur-Razzaq.* 21
4 - " • Ly?j jib IifjV'j j j-j ilel vjCjj
454. Lord knows you best; if He wills, He will have mercy on
you, or if He wills, He will punish you. And We have not sent
you as a guardian over them.}
455. And your Lord knows best all who are in the heavens and
1,1 Aljmad 2:317.
121 Fafh Al-Bari 13 :26 , Muslim 4 :2020 .
34
Tafslr Ibn Kathfr
the earth. Arid indeed, We have preferred some of the Prophets
above others, and to Dazviid We gave the Zabiir.}
Allah says:
4% >! gfr
4Your Lord knows you best;} O mankind,
meaning, He knows best who among you deserves to be
guided and who does not deserve to be guided.
^
itf He wills. He will have mercy on you,} by helping you to obey
Him and turn to Him.
4or if He wills, He will punish you. And We have not sent
you} - O Muhammad -
4±^=>j
ias a guardian over them.} meaning, *We have sent you as a
warner, so whoever obeys you, will enter Paradise and whoever
disobeys you, will enter Hell.’
4And your Lord knows best all who are in the heavens and the
earth.}
meaning, their status or level of obedience or disobedience.
The Preference of some Prophets above Others
4And indeed, We have preferred some of the Prophets above
others.}
As Allah says:
ft ' » *•. * —
£»j>j (v* a 4 J**. &■ (*-+-*>
iThose Messengers! We preferred some of them to others; to
some of them Allah spoke (directly); others He raised to degrees
(of honor.)} [2:253]
This does not contradict the report in the Two SahVis which
Surah 17. Al-Isra' (53-55) (Part-15)
35
says that the Messenger of Allah jjg said:
“Don't give superiority to any Prophet among ( Allah's }
Prophets .s' 11
What is meant in this Hadith is giving a superiority based on
whims and fanaticism or sectarian feelings, not on the basis of
evidence. If there is solid evidence, we have to follow it. There
is no dispute that the Messengers are better than the rest of
the Prophets, and that the mighty Messengers of Great Resolve
are the best of all. They are the five mentioned in two Ayat of
the Qur’an, in Surat Al-Ahzab:
if A d) t jc op (4^ ^
$And (remember) when We took from the Prophets their
covenant, and from you and from Nuh, Ibrahim, Musa and ‘Isd
son of Maryam. } [33:7]
and in Surat Ash-Shura:
!s"JO odl' oi
s: (a list 3 £
$He has ordained for you the same religion which He ordained
for Niih, and that which We have revealed to you, and tlmt
which We ordained for Ibrahim, Musa and ‘Isa saying you
should establish religion and make no divisions in it.} [42:13]
There is no dispute that Muhammad is the best of them,
then Ibrahim, then Musa, then Isa (peace be upon them all),
according to the best-known view. We have discussed the
evidence for this in detail elsewhere, and Allah is the source of
help. Allah’s saying,
s# mi*
iand to Dawiid We gave the Zabur .}
is an indication of his virtue and honor. Al-Bukhari recorded
from Abu Hurayrah that the Prophet jg said:
111 FathAl-Bari 6 :519, Muslim 4 :1844.
" tAv 'Wie Qur'an (i.e. revea-
t/s ^ ~i „>>'** was made eas y f° r Da ~
Xr^ S J £ls£ji^> loud, so he would call for
tr &** -" sK >-"•>' >> "rf " > his mounts to be saddled,
and ^ would fi nis h re cit-
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, :\tt \ , ./« £&•*:{ fare the job was done j' 1]
^ c / j 1' !> w '
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<e^
<56. Say: " Call upon
> /’✓ * /• those - besides Him
‘ > j«-r> -^ 0 ^ whom you pretend . They
' \-' u z >'\Y. > /’✓ * /• r/iose - oesiaes Him
K~Sjji£-o whom you pretend . They
\ j ljlvi have neither the power
,vr ■ ' ss.' 's>''>A t0 remove the adversity
/him you nor even to
shift (it from you to
another person)."}
<57. TTiose whom they call upon, desire a means of access to
their Lord, as to which of them should be the nearest; and they
hope for His mercy and fear His torment. Verily, the torment of
your Lord is (something) to be afraid of!}
The gods of the Idolators can neither benefit nor harm;
rather they themselves seek to draw close to Allah
Allah says:
4$}
4Say} O Muhammad to these idolators who worship things
Fath Al-Bari 6 :522 .
Surah 17. Al-Isra' (56-57) (Part-15)
37
other than Allah,
j* ctj' !£»>
4Ca// upon those - besides Him whom you pretend . > such as idols
and rivals of Allah. Even if you turn to them,
ip -p\ dgC
iThey have neither the power to remove the adversity from you} they
have no such power at all,
inor even to shift (it from you to another person.)}
to lift the distress from you and give it to someone else. The
meaning is that the only one Who is able to do that is Allah
Alone, with no partner or associate, Who is the One Who
creates and issues commands.
iSay: “Call upon those whom you pretend}
Al-‘Awfi reported from Ibn ‘Abbas, “The people of Shirk used
to say, ‘we worship the angels and the Messiah and TJzayr,’
while these (the angels and the Messiah and ‘Uzayr)
themselves call upon Allah.”* 11
iThose whom they call upon, desire}
Al-Bukhari recorded from Sulayman bin Mahran Al-A‘mash,
from Ibrahim, from Abu Ma'mar, from ‘Abdullah:
iThose whom they call upon, desire a means of access to their
Lord,}
“Some of the Jinn used to be worshipped, then they became
Muslims.” According to another report: “Some humans used to
worship some of the Jinn, then those Jinn became Muslim, but
those humans adhered to their religion (of worshipping the
Jinn).” 121
111 At-Tabari 17:471.
121 Fath Al-B&ri 8 :249 , 250 .
38
Tafsir Ibn Kathir
ithey hope for His mercy and fear His torment .*
Worship cannot be complete or perfect unless it is
accompanied by both fear and hope. Fear stops one from
doing things that are forbidden, and hope makes one do more
good deeds.
X ^ & %*
iVerily, the torment of your Lord is (something) to be afraid
of!*
meaning, one should beware of it and be afraid lest it happen.
We seek refuge with Allah from that.
4 iX '-1,4.1 j' jy Jj yit of)*
i58. And there is not a town (population) but We shall destroy
it before the Day of Resurrection, or punish it with a severe
torment. That is written in the Book (of Our decrees )*
The Destruction or Torment of all Disbelieving Towns
before the Hour begins
Here Allah tells us that He has decreed and it is written in
Al-Lawh Al-Mahfuz (The Preserved Tablet) which is with Him,
that there is no town that He will not destroy by wiping out all
its people or by punishing them,
iwith a severe torment.*
either by killing them or sending calamities upon them as He
wills. This will be because of their sins, as Allah says of the
past nations:
4 We wronged them not, but they wronged themselves .*
[ 11 : 101 ]
4:\:C± 0 M jc;
4So it tasted the evil residt of its affair (disbelief), and the
39
Surah 17. Al-Isrd' (59) ( Part-15 )
consequence of its affair (disbelief) was loss.} [65:9]
Qj $ If- oj cMb
iAnd many a town (population) revolted against the command
of its Lord and His Messengers [65:8] and many Ayat.
\jjf* iiUll ^ J V>
<59. And nothing stops Us from sending the Ayat but that the
people of old denied them. And We sent the she-camel to
Thamud as a clear sign, but they did her wrong. And We sent
not the signs except to make them afraid (of destruction ).}
The Reason why Allah did not send Signs or Miracles
Said bin Jubayr said, “The idolators said: ‘O Muhammad,
you claim that before you there were Prophets, among whom
was one to whom the wind was subjugated, and another who
could bring the dead back to life. If you want us to believe in
you, ask your Lord to turn As-Safa’ into gold for us.’ Allah
conveyed to him by inspiration (Wahy): 1 have heard what
they have said. If you wish, I will do what they say, but if they
do not believe after that, the punishment will come down upon
them, because after the sign has been sent, there is no room
for speculation. Or if you wish, I will be patient with your
people and give them more time.’ He said:
"O Lord, give them more time. a” 1 11
This was also narrated by Qatadah, Ibn Jurayj and others. 121
Imam Ahmad recorded that Ibn ‘Abbas said, “The people of
Makkah asked the Prophet to turn As-Safa’ into gold for
them, and to remove the mountains (from around Makkah) so
that they could cultivate the land. It was said to him (by
Allah): “If you wish, I will be patient and give them more time,
or if you wish, I will do what they are asking, but if they then
disbelieve, they will be destroyed as the nations before them
hi At-Tabari 17:477. These narrations are supported by the Hadlth of
Ibn ‘Abbas recorded by Ahmad . See below .
121 At-Tabari 17:477.
40
Tafsir Ibn Kathir
were destroyed.’ He said,
jk-i j:
«A/o, fee patient and give them more time.* Then Allah revealed:
4Awd nothing stops Us from sending the Ayat but that the
people of old denied them .► ,1 *
An-Nasa’i also reported this from the Hadith of Jarir . 121
Imam Ahmad recorded that Ibn ‘Abbas said: The Quraysh
said to the Prophet 2 §, “Ask your Lord to turn As-Safa’ into
gold and we will believe in you.” He said.
*Will you really do that?* They said, “Yes.” So he asked his
Lord, and Jibril came to him and said: “Your Lord conveys His
Salam to you and says, If you wish, I will turn As-Safa’ into
gold for them, then whoever of them disbelieves after that, will
be punished with a torment the like of which has never be
seen in creation; or if you wish, I will open the gates of
repentance and mercy for them.’ ” He said,
Z'Ji\ 4 , 1 ; jjn
« Rather the gates of repentance and mercy. » |31
i :>
4And We sent not the signs except to make them afraid (of
destruction ).}
Qatadah said, “Allah makes people afraid with whatever signs
He wills, so that they may learn a lesson and remember and
return to Him. We were told that Al-Kufah was shaken at the
time of Ibn MasMd, who said: ‘O people, your Lord is rebuking
you, so pay heed !’” 141 Similarly, it was reported that Al-Madinah
was struck by several earthquakes at the time of Umar bin Al-
Khattab. Umar said: “You have changed, by Allah, and if such a
111 Ahmad 1 :258.
121 An-Nasa’i in Al-Kubra 6 :380, At-Jabari 17 :476 .
131 Ahmad 1 :242 .
141 At-Tabari 17:478.
Surah 17. Al-Isra’ (60) ( Part-15 )
41
jr
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tT-^ ''.r? "'ll I'l t * '\A' ' '''1-
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quake were to strike
again, I will subject
you to such and
such.” 111 The Prophet
gg said, in a Hadith
whose authenticity is
agreed upon:
olJU^
5^5 bAy**b^ , Ajij
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«77te sun and the moon
are two of the signs of
Allah, and they are not eclipsed for the death or life of anyone. Allah
uses them to make His servants afraid, so if you see them, hasten to
remember Him, call on Him and seek His forgiveness J Then he said:
«0 Ummah of Muhammad, by Allah, no one has a greater sense of
jealousy than Allah if He sees His servant, or female servant,
committing Zina (illegal sexual intercourse). O Ummah of Muham-
mad, if you knew what I know, you would laugh little and weep
much .» |21
;j3j oM ili ^ SOJ ivf £4 C.j l0i SO i[ JS u
ifiX &jS (S^o. (0 f-V-ifr j iyili'
111 Ibn Abi Shaybah , 2 :473 .
• 2| Fath Al-Bari 2:615, Muslim 2:618.
42
TafsTr Ibn Kathlr
<60. And (remember) when We told you: “Verily, your Lord
has encompassed mankind." And We made not the vision which
We showed you but a trial for mankind, and (likewise) the
accursed tree in the Qur'an. We warn and make them afraid
but it only increases them in naught save great disbelief,
oppression and disobedience to Allah.}
Allah has encompassed Mankind and made the Vision of
His Prophet a Trial for Them
Allah says to His Messenger jg, encouraging him to convey
the Message and informing him that He is protecting him from
the people, that He is able to deal with them and that they are
in His grasp and under His domination and control.
U» s\j}
iAnd (remember) when We told you: "Verily, your Lord has
encompassed mankind.."}
Mujahid, ‘Urwah bin Az-Az-Zubayr, Al-Hasan, Qatadah
others said, “This means, He protected you from them.” 111
iJi & i % xg\ V:j\ fis; Cf}
and
iAnd We made not the vision which We showed you but a trial
for mankind,}
Al-Bukhari recorded that Ibn ‘Abbas said:
iJi £4 gSf tv)\ &Z Cj}
iAnd We made not the vision which We showed you but a trial
for mankind,}
“This is the vision which the Messenger of Allah jg saw with
his own eyes on the night when he was taken on the Night
Journey (Al-Isra.’).
40 > J '(fM>}
iand (likewise) the accursed tree in the Qur’an.}
refers to the Tree of Zaqqum."^ This was also recorded by
m At-Tabari 17:479, 480.
121 Path Al-Bari 8 :250 .
43
Surah 17. Al-Isra' (60) (Part-15)
Ahmad, ‘Abdur-Razzaq and others.* 1 ' It was also reported by
Al-‘Awfi from Ibn ‘Abbas.’ 2 '
It was also interpreted as referring to the Night of the Isra’
by Mujahid, Said bin Jubayr, Al-Hasan, Masruq, Ibrahim,
Qatadah, ‘Abdur-Rahman bin Zayd and several others.’ 3 ’ We
have already quoted at length a comprehensive collection of
Hadith about the Isra’ at the beginning of this Surah, praise
be to Allah. We have also already stated that some people gave
up their Islam after they had been following the truth, because
their hearts and minds could not comprehend that, and they
denied what their knowledge could not grasp, but Allah
caused it to increase and strengthen the faith of others, and
so He says:
ibut a trial K meaning a test. As for the cursed tree, this isj the
Tree of Zaqqum.^ When the Messenger of Allah sg told them
that he had seen Paradise and Hell, and seen the Tree of
Zaqqum, they did not believe that, and Abu Jahl, upon whom
be the curses of Allah, even said, “Bring us some dates and
butter,” and he started eating them and saying, “Let us have
some Zaqqum, we don’t know any other Zaqqum but this.”
This was narrated by Ibn ‘Abbas, Masruq, Abu Malik, Al-
Hasan Al-Basri and others. Everyone who interpreted the Ayah
to refer to the Night of the Isra’, also interpreted it to refer to
the Tree of Zaqqum. 151
i[We] make them afraid } meaning, *We make the disbelievers
afraid with Our warnings and punishments and torment.’
ibut it only increases them in naught save great disbelief,
oppression and disobedience to Allah.}
Ahmad 1 :221 , ‘Abdur-Razzaq 2 :380.
’ 2 * At-Tabari 17:481, 484.
131 At-Tabari 17 :480 , 481 , 482 .
* 4 ’ See SCLrat As-Saffat [37 :62] .
|5 ' At-Tabari 17:484, 485, 486.
44
Tafsir Ibn Kathlr
means, it only pushes them further into their disbelief and
misguidance, and this is because Allah has forsaken them.
jtt If'
*
*****
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V v
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<61. And (remember) when We said to the angels: " Prostrate
yourselves unto Adam.” They prostrated themselves except
Iblis. He said: " Shall I prostrate myself to one whom You
created from clay?"}
<62. He said: " See this one whom You have honored above me,
if You give me respite to the Day of Resurrection, I will surely,
seize and mislead his offspring, all but a few!"}
The Story of Adam and Iblis
Allah mentions here the enmity of Iblis, may the curse of
Allah be upon him and his progeny. This is an ancient hatred,
dating from the time that Allah created Adam, when He
commanded the angels to prostrate to Adam, and all of them
prostrated except Iblis, who was too arrogant and he haughtily
refused to prostrate to him. He said in a tone indicating
contempt:
iL± 33L 'fi jiJ:
4He said: “ Shall I prostrate myself to one whom You created
from clay?”}
According to another Ayah, he said:
ii& Jt <4
</ am better than he. You created me from fire, and You
created him from clay.} [7: 12)
He also said, speaking to the Lord with disbelief and insolence,
but the Lord bore it patiently:
iff 4' & & ti}
4He said: “See this one whom You have honored above
me..."}
Surah 17. Al-Isra' (63-65) (Part-15)
45
‘Ali bin Abi Talhah reported that Ibn ‘Abbas ( said, “He is
saying, 1 am going to dominate his offspring, all but a few.’”
Mujahid said (it means), “I am going to surround them.” Ibn
Zayd said (it means), “I am going to lead them astray. "I 1 ' All of
them are close in meaning, and the meaning of the Ayah j is,
“Do You see this one whom You have honored and made
greater than me? If You give me time, I will lead his
descendants astray, all but a few of them.”
Cj i jLij Cyb {i 4y< a i fr%
Sm SI k Yi jUi^
463. (Allah) said: “Go, and whosoever of them follows you,
surely, Hell will be the recompense of you (all) an ample
recompense. $
464. "And fool them gradually, those whom you can among
them with your voice, Ajlib upon them with your cavalry and
your infantry, share with them wealth and children, and make
promises to them." But Shaytan promises them nothing but
deceit. 4
465. “ Verily , My servants, you have no authority over them.
And All-Sufficient is your Lord as a Guardian."}
When Iblis asked for respite, Allah said to him:
‘ 4Go ,} I will give you respite.’ According to another Ayah (Allah)
said:
^ -ik d) of aftjp}
4Verily, you are of those allowed respite till the Day of the time
appointed.} (38:80-81).
Then Allah warned him and those who follow him among the
progeny of Adam about Hell:
4'M
'S'Jr
111 At-Tabari 17:489.
46
Tafsir Ibn Kathir
i(Allah) said: "Go, and whosoever of them follows you, surely,
Hell will be the recompense of you (all)}
meaning, for your deeds.
tan ample recompense .} Mujahid said, “Sufficient recompense.” 11 *
Qatadah said, “It will be abundant for you and will not be
decreased for you.”* 2 *
4 And fool them gradually those whom you can among them
with your voice, $
It was said that this refers to singing. Mujahid said, “With idle
entertainment and singing,”* 3 * meaning, influence them with
that.
ik
x . pri
9 *
4And fool them gradually those whom you can among them
with your voiced
Ibn ‘Abbas said, “Eveiy caller who calls people to disobey
Allah.”* 4 * This was the view of Qatadah, * 5 * and was also the
opinion favored by Ibn Jarir.
iAjib upon them with your cavalry and your infantry .}
Send your troops and cavalry and infantiy against them. The
meaning is, send whatever forces you have at your disposal
against them. This is a command (related to the divine decree),
as Allah says elsewhere:
4See you not that We have sent the ShayatTn against the
disbelievers to push them to do evil.} (19:83),
[1 * At-Tabari 17:490.
* 2 * At-Tabari 17 :490 .
* 3 * At-Tabari 17:490.
* 4 * At-Tabari 17:491.
* s * At-Tabari 17:491.
Surah 17. Al-Isrd' (63-65) ( Part-15 )
47
meaning, to provoke them and drive them towards evil.
iAjlib upon them with your cavalry and your infantry, $
Ibn ‘Abbas and Mujahid said, “Everyone who rides or walks
to go and commit sin and disobey Allah.”* 1 * Qatadah said, “He
has infantry and cavalry among the Jinn and among humans.
They are the ones who obey him.”* 2 * The Arabs use the verb
Ajlaba when describing somebody shouting at another person.
Hence it is forbidden in races to shout at one another and
push one another. From this root is also derived the word
Jalabah, which means raising voices. !
j
iand share with them wealth and children, $
Ibn ‘Abbas and Mujahid said, “This means what he commands
them to do of spending money in disobedience to Allah, may
He be exalted. ”* 3 *
iand children, $
Ibn’ Abbas, as reported by Al-‘Awfi, Mujahid and Ad-Dahhak
said, “This means the children of Zina (i.e., illegitimate
children). ”* 4 * ‘Ali bin Abi Talhah reported that Ibn ‘Abbas said,
“This means the children whom they used to kill out of folly,
without knowledge.”* 5 ’ Qatadah reported that Al-Hasan Al-
Basri said: “Allah caused Shaytan to take a share of wealth
and children by making them Magians, Jews and Christians,
and making them follow any religion other than Islam, and by
making them give a part of their wealth to the Shaytan .”* 6 ’
Qatadah said the same.’ 7 * j
<M;V$ jy'v? j
111 At-Tabari 17:491, 492.
121 At-Tabari 17:491.
* 3 * At-Tabari 17:493.
* 41 At-Tabari 17:494.
* s| At-Tabari 17:494.
* 6) At-Tabari 17:495. 1
* 7 * 1 At-Tabari 17:495.
Surah 17. Al-Isrd' (66-67) ( Part-15 )
49
iVerily, My servants, you have no authority over them.}
Here Allah tells us that He supports His believing servants,
and guards and protects them against the accursed Shaytan.
Allah says:
4^r#=y JjQ}
I
iAnd All-Sufficient is your Lord as a Guardian. } meaning, as a
Protector, Supporter and Helper.
466. Your Lord is He Who drives the ship for you through the
sea, in order that you may seek of His bounty. Truly, He if
ever Most Merciful towards you .}
Ships are a Sign of the Mercy of Allah
Allah tells us of His kindness towards His servants by
subjugating for them ships on the sea. He makes it easyj for
them to use ships to serve their interests, seeking His bounty
through trade between one region and another. He says: I
iTruly, He is ever Most Merciful towards you.} meaning, He does
this for you out of His grace and mercy towards you.
467. And when harm touches you upon the sea, those that you
call upon vanish from you except Him. But when He brings
you safe to land, you turn away. And man is ever ungrateful.}
When Harm befalls Them, the Disbelievers do inot
remember anyone except Allah
Allah tells us that when harm befalls people, they call on Him,
turning to Him and sincerely beseeching Him. Hence Allah says:
4*151 ^1 J'iN j^-^*
4And when harm touches you upon the sea, those that you call
upon vanish from you except Him.}
50
Tafsir Ibn Kathir
meaning, everything they worship besides Allah disappears
from their hearts and minds. Similar happened to Tkrimah bin
Abi Jahl when he fled from the Messenger of Allah gg after the
conquest of Makkah, and headed for Ethiopia. He set out
across the sea to go to Ethiopia, but a stormy wind arose. The
people said to one another: “None can save you except Allah
Alone.” Ikrimah said to himself, “By Allah if none can benefit
on the sea except Allah then no doubt none can benefit on
land except Allah. ‘O Allah! I promise You that if You bring me
safely out of this, I will go and put my hand in the hand of
Muhammad and surely, I will find him full of pity, kindness
and mercy.’” They came out of it safely and were delivered
from the sea. Then ‘Ikrimah went to the Messenger of Allah jg,
and declared his Islam, and he became a good Muslim, may
Allah be pleased with him.’ 11
iBut when He brings you safe to land, you turn away .}
means, you forget what you remembered of Divine Oneness
(Tawhid) when you were on the sea, and you turn away from
calling on Him Alone with no partner or associate.
m
4 And man is ever ungrateful .> means, by nature he forgets and
denies His blessings, except for those whom Allah protects.
£ 2 ■} $ a; p * ot
468. Do you then feel secure that He will not cause a side of
the land to swallow you up, or that He will not send against
you a Hasib? Then, you shall find no guardian.}
Does not the Punishment of Allah come on Land too?
Allah says, do you think that by emerging onto dry land you
will be safe from His vengeance and punishment, that a side
of the land will not swallow you up or He will not send against
you a Hasib - which is a kind of rain that carries stones? This
111 Al-Hakim 3:241.
Surah 17. Al-Isrd’ (69) ( Part-15 )
51
was the view of Mujahid and others. 11 ' As Allah says:
Oi r f \, > (» V^ (trl®
iVerily, We sent against them, except the family of Lut, them
We saved in the last hour of the night. As a favor from Us.}
( 54 : 34 - 35 )
Elsewhere, Allah says:
if??-? ir*. 1+?* t (h^)}
iand We rained on them stones of Sijjil/ 21 in a well-arranged
manner one after another }
o' f o* {A f' ■ 'l ■ jy^ df, i>jV' ^
)j£
iDo you feel secure that He, Who is over the heaven (Allah),
will not cause the earth to sink with you, and then it should
quake? Or do you feel secure that He, Who is over the heaven
(Allah), will not send against you a Hasib? Then you shall
biow how (terrible) has been My warning } ( 67 : 16 - 17 )
P & * ft
iThen, you shall find no guardian .} no helper to turn the
punishment away from you and save you.
y SS « J ft) ft
469 . Or do you feel secure that He will not send you back a
second time to sea and send against you a Qasif and drown you
because of your disbelief? Then you will not find any avenger
therein against Us.}
Perhaps He will send You back to the Sea
Allah says,
ift ft
iOr do you feel secure}, *you who turn away from Us after
At-Tabari 17 :498, from Qatfidah .
' 2 ' See the explanation of Surah Hud. 1 1 :82 .
Surah 17. Al-Isra' (71-72) (Part-15)
53
iVerily, We created man in the best stature (mould).} (95:4) |
He walks upright on his two feet and eats with his hand,
whilet other living creatures walk on four feet and eat with
their mouths, and He has given him hearing, sight and a
heart with which to understand all of that, to benefit from it,
and distinguish between things to know which are good j for
him and which are harmful, in both worldly and religious
terms.
iand We have carried them on land } means, on animals such as
cattle, horses and mules, and also on the sea in ships and
boats, great and small.
1
iand have provided them with At-Tayyibat,}
meaning agricultural produce, fruits, meat, and milk with all
kinds of delicious and desirable flavors and colors and
beautiful appearance, and fine clothes of all kinds of shapes
colors and sizes, which they make for themselves or are
brought to them by others from other regions and areas.
& £&>>}
iand have preferred them above many of those whom We hope
created with a marked preferment.}
means, over all living beings and other kinds of creation. JThis
Ayah indicates that human are also preferred over the angels.
4 ^
171. (And remember) the Day when We shall call together all
human beings with their (respective) Imam (i.e. the Book of
deeds). So whosoever is given his record in his right hand, such
will read their records, and they will not be dealt with unjustly
in the least.}
172. And whoever is blind in this [world] then he will be blind
in the Hereafter, and most astray from the path.}
55
Surah 17. Al-Isra' (71-72) ( Part-15 )
speaks about you with truth. Verily, We were recording what
you used to do.} (45:28-29)
This does not contradict the fact that the Prophet will be
brought forward when Allah judges between his Ummah, for
he will inevitably be a witness against his Ummah over their
deeds. But what is meant here by Imam is the Book of deeds.
Allah says:
* >"Z'
i(Atid remember) the Day when We shall call together all human
beings with their (respective) Imam. So whosoever is given his
record in his right hand, such will read their records ,}
means, because of their happiness and joy at what is recorded
therein of good deeds - they will read it and want to read it.
As Allah says:
!£? & a) 5*
iThen as for him who will be given his record in his right hand
will say : “Here! read my record !} until His saying.
iBut as for him who will be given his record in his left hand,}
[69:19-29)
%}
}and they will not be dealt with unjustly in the least [Fatilan].}
We have already mentioned that the FatU is the long thread
in the groove of a date-pit. Al-Hafiz Abu Bakr Al-Bazzar
recorded a Hadxth from Abu Hurayrah according to which the
Prophet $g said, concerning the Ayah,
y^' {s.}
4(And remember) the Day when We shall call together all
human beings with their (respective) Imam.}
V • i . \ ( •>* • £ \ - | * V,
^ ^
}pj) ir! irf^J lJ*
J>-j J£) • ft) ftrife 1 '4* ijt ^ * '"Hi ffUl
56
Tafsir Ibn Kathir
*i^-^ ^ <J j l5fj *'■** J4
: 4j lit; V '■** *j~ Iji jt il-ii ^ jiil iji:
alia JL p£L» JSU ii I : J^£» j4ij|
“One 0 / you tw7/ fee called and uri/1 fee given fits Book in his
right hand. He will be in a good physical state, with a white
face, and there will be placed on his head a crown of shining
pearls. He will go to his companions and they will see him from
afar, and will say, "O Allah, let him come to ns and bless ns
with this." Then he will come to them and will say to them,
“Rejoice, for every man among you will be like this." As for
the disbeliever, his face will be black and his body will be
enlarged. His companions will see him from afar and will say,
"We seek refuge in Allah from this, or from the evil of this, O
Allah, do not let him come to us." "Then he will come to them
and they will say, O Allah, humiliate him!" He will say, "May
Allah cast you away, every man among you will be like this."*
Then Al-Bazzar said: “This was only reported through this
chain." 1 11
i,jji j jij}
iAnd whoever is blind in this }
Ibn ‘Abbas, Mujahid, Qatadah and Ibn Zayd said: this means
in this worldly life.
iblind > means, blind to the signs and proofs of Allah.
J j
ithen he will be blind in the Hereafter,} as he was blind in this
world.
i-Lf. ±&}
iand most astray from the path.} most astray as he was in this
world. We seek refuge with Allah from that. 12 *
111 Maw&rid Az-Zaman no . 2588 .
121 At-Tabari 17:504, 505.
57
Surah 17. Al-Isrd' (73-75) ( Part-15 )
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473. Verily, they were
about to tempt you away
from that which We have
revealed to you, to fabri-
cate something other
than it against Us, and
then they would cer-
tainly have taken you as
an intimate friend!
474. And had We not
made you stand firm,
you would nearly have
inclined to them a little.)
475. In that case We would have made you taste a double
portion in this life and a double portion after death. And then
you would have found none to help you against Us.)
How the Prophet g would have been punished if He had
given in at all to the Disbelievers' Demands that He
change some of the Revelation
Allah tells us how He supported His Prophet jfe and
protected him and kept him safe from the evil plots of the
wicked transgressors. Allah is the One Who took care of him
and helped him, and would not leave him to any of His
creation. He is the One Who is His Helper, Supporter and
Protector, the One Who is to help him achieve victory and
make His religion prevail over those who resist him and
58
Tafsir Ibn Kathlr
oppose him and fight him in the east and in the west. May
Allah send peace and blessings upon him until the Day of
Judgement.
ySi* 'i 'ijj ji oj^Vi Ot b\$
C& u Sfj “OLj « §)SLi
^76. And verily, they were about to frighten you so much as to
drive you out from the land. But in that case, they would not
have stayed (therein) after you, except for a little while. $
477. A Sunnah with which We sent Our Messengers before
you and you will not find any alteration in Our Sunnah.}
The Reason why these Ay at were revealed
This was revealed concerning the disbelievers among the
Quraysh, when they wanted to expel the Messenger of Allah £££
from among themselves. So Allah issued a warning to them in
this Ayah, telling them that if they expelled him, they would
not stay in Makkah for very long after that. And this is what
happened after he migrated from them when their persecution
became so intense. Only a year and a half after that, Allah
brought him and them together on the battlefield of Badr,
without any pre-arranged appointment, and He caused him to
prevail over them and defeat them, so he killed their leaders
and took their families as captives. Hence Allah said:
40:3 SS^ZX}
4A Sunnah with ivhich We sent}
meaning this is what We usually do to those who reject Our
Messengers and persecute them by driving the Messenger out
from among themselves - the punishment comes to them. If it
were not for the fact that the Prophet jg was the Messenger of
Mercy, vengeance would have come upon them such as had
never been seen before in this world. So Allah says:
4& Cj}
4And Allah would not punish them while you are among
them.} [8:33]
XX ty. XX ijLil' jj\}
Surah 17. Al-Isrd’ (78-79) (Part-15)
59
J * ‘ i t . rn. ^ J lili 'j
t— 3 Jd» 0
■ .. / >
47S. Perform the Salah from midday till the darkness of the]
night, and recite the Qur'an in the early dawn. Verily, the
recitation of the Qur'an in the early daion is ever witnessed.}
479. And in some parts of the night (also) offer the Salah with ,
it as an additional prayer for you. It may be that your Lord will]
raise you to Maqam Mahmud .}
The Co mm a n d to offer the Prayers at their appointed
Times
Allah says, commanding His Messenger jfa to offer the
prescribed prayers at the appointed times:
JjUji Jf}
4 Perform the Salat from midday.}
Hushaym narrated from Mughlrah from Ash-Sha'bi from Ibn
‘Abbas: “Midday means when the sun is at its zenith.” 1 11 This
was also reported by Nafi‘ from Ibn ‘Umar, 12 ’ and by Malik in
his Tafsir from Az-Zuhri from Ibn TJmar. 131 This was the
opinion of Abu Barzah Al-Aslami and Mujahid, and of Al-
Hasan, Ad-Dahhak, Abu JaTar Al-Baqir and QatadahJ 41
It is also understood to [generally] refer to the times of the
five prayers. Allah said; S
ifrom midday till the darkness of the night,}
meaning darkness, or it was said, sunset. This was
understood to mean Zuhr ‘Asr, Maghrib and ‘Isha’.
4 ^ *.%}
iand recite the Qur'an in the early dawn.}
meaning Salat Al-Fajr. The details of the timings of the prayers
m At-Tabari 17:514.
121 At-Tabari 17:515.
131 At-Tabari 17:515.
• 4| At-Tabari 17:515, 516.
60
Tafisir Ibn Kathir
were reported in the MutQ.WQ.tir Sunnah from the words and
deeds of the Prophet and this is what the people of Islam
have followed until the present day, passing it down from
generation to generation, century after century, as we have
stated in the appropriate place, praise be to Allah.
The Meeting of the Angels at the Times of Fajr and ‘Asr
Prayers
S)>
iVerily the recitation of the Qur'an in the early down is ever
witnessed .}
Ibn Mas Hid reported from Abu Hurayrah (may Allah be
pleased with them both) that the Prophet said concerning
this Ayah :
4^ & k
4and recite the Qur'an in the early dawn. Verily, the recitation
of the Qur'an in the early dawn is ever witnessed .}
tit is witnessed by the angels of the night and the angels of the
day A™
Al-Bukhari narrated from Abu Hurayrah that the Prophet #5
said:
*The prayer offered in congregation is twenty-five degrees better
than the prayer offered individually, and the angels of the night
and the angels of the day meet at Salat Al-Fafr.»
Abu Hurayrah said: Recite, if you wish:
^ J3 35 k s
4and redte the Qur'an in the early dawn . Verily, the recitation
of the Qar'an in the early dawn is ever witnessed.}™
111 At-Tabari 17:520.
|2i FathAl-Bari 8:251.
61
Surah 17. Al-Isra' (78-79) ( Part-15 )
Imam Ahmad recorded from Ibn MasUd and Abu Hurayrah
that the Prophet said, concerning the Ayah:
i&Z Xj l\ X%}
iand recite the Qur'an in the early dawn. Verily, the recitation
of the Qur'an in the early dawn is ever witnessed.}
«ji#i jjji
ilt is witnessed by the angels of the night and the angels of the
day.* I 1 *
This was recorded by At-Tirmidhi, An-Nasa’i, and Ibn Majah.
At-Tirmidhi said, “It is Hasan Sahth."* 2 * According to the
version recorded in the Two Sahihs from Abu Hurayrah, the
Prophet jg said:
Xas jjpl jaj 1
° ^Aj ^A^cS'jij i O jLa' i ^Aj '.iijljSA
*The angels of the night and the angels of the day corner
amongst you in successive groups (in shifts). They meet at the
Morning prayer (Fajr) and at the Mid-afternoon prayer ('Asr).
Those who stayed among you at ascend, and their Lord asks
them, although He knows best about you, “ How did you leave
My servants?" They say, "We came to them when they were
praying and we left them when they were praying."* 13 *
‘Abdullah bin MasUd said, “The two guards meet at Salat Al-
Fajr, and one group ascends while the other stays where it
is.”' 4 ' These were the comments of Ibrahim An-Nakha‘i,
Mujahid, Qatadah and others on the Tafstr of this Ayah* 5 *
111 Ahmad 2:474.
* 2 * Tuhfat Al-Ahwadhi 8 :569 , An-Nasal in Al-Kubra 6 :381 , Ibn Majah
1 : 220 .
Fath Al-B&ri 2 :41 , Muslim 1 :439 .
141 At-Jabari 17:521.
151 At-Tabari 17:521.
62
Tafsir lbn Kathir
The Command to pray Tahajjud
iAnd in some parts of the night (also) offer the Salah with it as
an additional prayer for you.}
Here Allah commands him (the Prophet jg) to offer further
prayers at night after the prescribed prayers. It was reported
in Sahih Muslim from Abu Hurayrah that when the Messenger
of Allah was asked which prayer is best after the prescribed
prayers, he said,
a jdli
a The Night prayer d ' 1 * Allah commanded His Messenger to pray
the Night prayer after offering the prescribed prayers, and the
term Tahajjud refers to prayer that is offered after sleeping. This
was the view of ‘Alqamah, Al-Aswad, Ibrahim An-Nakha‘i and
others. 121 It is also well-known from the Arabic language itself. A
number of Hddiths report that the Messenger of Allah jg used to
pray Tahajjud after he had slept. These include reports from
lbn ‘Abbas, [3) ‘A’ishah* 41 and other Companions, may Allah be
pleased with them. This has been discussed in detail in the
appropriate place, praise be to Allah.
Al-Hasan Al-Basri said, “This is what comes after 7 sha’, or it **’
could mean what comes after sleeping. ” ,S|
iati additional prayer (Nawafil)} means the Night prayer has been
made an extra prayer specifically for the Prophet sg, because all
his previous and future sins had been forgiven. But for other
members of his Ummah, offering optional prayers may expiate
for whatever sins they may commit. This was the view of
Mujahid,’ 61 and it was reported in Al-Musnad from Abu
111 Muslim 2:821.
121 At-Jabari 17:524.
131 FathAl-Bari 8:83.
[41 FathAl-Bari 3:39.
151 At-Jabari 17:524. “
161 At-Tabari 17:525.
63
Surah 17. Al-Isra' (78-79) (Part-15)
Umamah Al-Bahili.' 1 '
Lit* al \j i. 1 ! *
ilt may be that your Lord will raise you to Maqam Mahmud.}
meaning, ‘do that which you are commanded to do, and We
will raise you to a station of praise and glory (Maqam Mahmud)
on the Day of Resurrection, where all of creation will praise
you,’ as will their Creator, may He be glorified and exalted. Ibn
Jarir said, “Most of the commentators said, This is the
position to which Muhammad will be raised on the Day of
Resurrection, to intercede for the people so that their Lord will
relieve them of some of the hardships they are facing on that
Day.’”* 2 '
It was reported that Hudhayfah said, “Mankind will be
gathered in one arena, where they will all hear the call arid
will all be seen. They will be standing barefoot and naked as
they were created, and no person shall speak except by the
leave of Allah. He will call out, ‘O Muhammad,’ and he will
respond,
Nj ilL UJu Sj Jlu i drip JiLj iii& js b&j
«orii JL.3 dritLp
“At your service, all goodness is in Your Hands and evil is not
to be attributed to You. The one who is guided is the one whom
You guide. Your servant is before You, from You, and to You
and there is no salvation or refuge from You except ivith You.
May You be blessed and exalted, Glory be to You, Lord of the
House (the Ka'bah ) .»
This is the position of praise and honor {Maqam Mahmud)
which was mentioned by Allah. ” |3 '
Ibn ‘Abbas said, “The position of praise and honor is the
position of intercession.”' 4 ' Ibn Abi Najlh reported something
111 Ahmad 5:255.
121 At-Tabari 17:526.
|3 ' At-Tabari 17:526.
141 At-Tabari 17:527.
64
Tafsir Ibn Kathlr
similar from Mujahid, and this was also the view of Al-Hasan
Al-Basri.* 1 ’
Qatadah said, “He is the first one for whom the earth will be
opened on the Day of Resurrection, and he will be the first one
to intercede. ” ,2! So the scholars consider this the position of
praise and glory to which Allah referred in the Ayah :
ilt may be that your Lord will raise you to Maqam Mahmud.
I, Ibn Kathir, say: the Messenger of Allah sg will have honors
in the Day of Resurrection in which no one else will have a
share, honors which will not be matched by anyone else. He is
the first one for whom the earth will be opened and he will
come forth riding to the gathering place. He will have a banner
under which Adam and anyone else will gather, and he will
have the Hawd (Lake) to which no one else will have more
access than he. He will have the right of the Grand
Intercession with Allah when He comes to judge between His
creation. This will be after the people ask Adam, then Nuh,
then Ibrahim, then Mfisa, then Isa to intercede, and each of
them will say, “I am not able for that.” Then they will come to
Muhammad sg, and he will say,
oLiJ u! gj uf»
«/ can do that, I can do that . »
We will mention this in more detail shortly, If Allah wills.
Part of that will be that he will intercede for some people who
had been commanded to be taken to Hell, and they will be
brought back. He is the first Prophet whose Ummah will be
judged, and the first to take them across the Bridge over the
Fire, and the first to intercede in Paradise, as was reported in
Sahih Muslim J 3 ^
In the Hadith about the Trumpet, it says that none of the
believers will enter Paradise except through his intercession.
He will be the first to enter Paradise, and his Ummah will be
the first nation to enter. He will intercede for the status to be
111 At-Jabari 17:527.
121 At-Tabari 17:528.
,3i Muslim 1:182.
Surah 7 7. Al-Isra' (78-79) (Part-15)
65
raised for people whose deeds could not get them there. He is
the one who will reach Al-Wasilah, which is the highest
position in Paradise, which befits no one but him. When Allah
gives permission for intercession on behalf of sinners, the
angels, Prophets and believers will intercede, and he will
intercede for people whose number is known only to Allah. No
one will intercede like him and no one will match him in
intercession . 1,1 This has been explained in comprehensive
detail at the end of the Book of Sirah, in the chapter on the
specific qualities. Praise be to Allah. Now with the help of
Allah we will mention the Hadiths that were reported
concerning Al-Maqam Al-Mahmud.
Al-Bukhari recorded that Ibn “Umar said: “On the Day of
Resurrection, the people will be humbled to their knees, each
nation following its Prophet and saying, ‘O so-and-so,
intercede,’ ‘O so-and-so, intercede,’ until the power of
intercession is given to Muhammad sg, and that will be the
day when Allah raises him to a position of praise and gloiy .' 21
Ibn Jarir recorded that ‘Abdullah bin ‘Umar said that the
Messenger of Allah jfe said:
JljJ S ‘-’1”
till* ill' Aiili xijj }*!**■!
«77ie sun will come close until the sioeat reaches halfivay up
one's ears. When the people are in that state, they will ask
Adam for help, and he will say, "I am not the one to do that.”
Then they ivill ask Musa, and he will say likewise, then they
will ask Muhammad, and he ivill intercede for the people and
will go and take hold of the handle of the gate of Paradise, and
that will be the Dau when Allah resurrects him to a position of
praise and glory . » 13 '
Al-Bukhari also recorded it in the Book of Zakah, where he
added:
I 1 ! At-Tabarani in At-Tiwal no . 36 .
Fath Al-Bari 8 :251 .
131 At-Jabari 17:529.
66
Tafsir lbn Kathtr
^-DJi Jii
;• *1-'
UUo Jill
uThat will be the Day when Allah resurrects him to a position
of praise and glory, and all the people will praise him *’ 1 '
Abu Dawfld At-Tayalisi recorded that ‘Abdullah said, “Then
Allah will give permission for intercession, and Ar-Ruh Al-
Quddus, Jibrfl, will stand up, then Ibrahim, the close Friend
of Allah will stand up, then Isa or Musa will stand up - Abu
Az-Za‘ra’ said, ‘I do not know which of them,’ - then your
Prophet will stand up and will intercede, and no one after
him will intercede as much as he does. This is the position of
praise and glory to which Allah referred:
Ui. vitj o'
ilt may be that your Lord will raise you to Maqam
Mahmud .y’W
The Hadxth of Abu Hurayrah
Imam Ahmad (may Allah have mercy on him) recorded that
Abu Hurayrah said, “Some meat was brought to the
Messenger of Allah 5=, and he lifted up the arm, which he
used to like, and took one bite, then he said:
l % 1 Villi
5 2 ' * Z *1 " "
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Abu Dawud At-Tayalisi 5 1 .
Silrah 17. Al-Isra' (78-79) (Part-15)
67
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«/ will be the leader of mankind on (Ik Day of Resurrection . Do
you know why it will be so? Allah will gather the first and the
last in one place , and they will hear a voice calling out, and
68
Tafsir Ibn Kathir
they will all be seen. The sun will come close until their
anguish and distress becomes unbearable, and some will say to
others, "Do you not see how much you are suffering? Why do
you not find someone to intercede for you with your Lord?"
And some of the people will say to others, "How about Adam?"
So they will go to Adam and say, "O Adam, you are the father
of mankind, Allah created you with His Hand and breathed into
you of His spirit, and commanded the angels to prostrate to
you. Intercede for us with your Lord, do you not see the state
we are in, how bad it is?" Adam will say, "My Lord is angry
today in a way that He has never been angry before and He will
never be this angry again. He forbade me to approach the Tree
and I disobeyed Him. Myself, myself, myself [i.e., I am only
concerned about myself}. Go to someone else. Go to Niih."
So they will go to Niih and say, "O Niih, you are the first of
the Messengers sent to the people of earth, and Allah called you
a grateful servant. Intercede for us with your Lord, do you not
see the state we are in, how bad it is?" Niih will say, "My
Lord is angry today in a way that He has never been angry
before and He will never be this angry again . There is a prayer
that I prayed against my people. Myself, myself, myself [i.e., I
am only concerned about myself]. Go to someone else. Go to
Ibrahim."
So they will go to Ibrahim and say, "O Ibrahim, you are the
Prophet of Allah and His close Friend among the people of
earth. Intercede for us with your Lord, do you not see the state
we are in, how bad it is?" Ibrahim will say, "My Lord is
angry today in a way that He has never been angry before and
He will never be this angry again." And he mentioned some
untruths he had told. "Myself, myself, myself [i.e., I am only
concerned about myself]. Go to someone else. Go to Musa."
So they will go to Miisd and say, "O Musa, you are the
Messenger of Allah, Allah chose you above others by selecting
you to convey His Message and by speaking to you directly.
Intercede for us with your Lord, do you not see the state we are
in, how bad it is?" Musa will say, "My Lord is angry today in
a way that He has never been angry before and He will never be
this angry again. I killed a soul whom I had not been
Surah 17. Al-Isra' (80-81) ( Part-15 )
69
commanded to kill. Myself, myself, myself [i.e., I am only
concerned about myself]. Go to someone else. Go to ‘Isa."
So they will go to 'Isa and say, ‘O ‘Isa, you are the Messenger
of Allah and His Word which He bestowed upon Maryam and a
spirit created by Him. You spoke to the people as an infant in
the cradle. Intercede for us with your Lord, do you not see the
state we are in, how bad it is?" ‘Isa will say, "My Lord is
angry today in a way that He has never been angry before and
He will never be this angry again." And he will not mention
any sin. "Myself, myself, myself [i.e., I am only concerned
about myself]. Go to someone else. Go to Muhammad
So they will go to Muhammad and will say, “O Muhammad,
you are the Messenger of Allah and the Last of the Prophets,
Allah forgave all your past and future sins. Intercede for us
with your Lord, do you not see the state we are in, how bad it
is?" I will stand up and come before the Throne, and will fall
prostrating to my Lord, may He be glorified and exalted. Then
Allah will inspire me to speak and I will speak beautiful words
of praise such as no one has ever been inspired with before. It
will be said, "O Muhammad, raise your head and ask, it will
be granted to you. Intercede, and your intercession will be
heard." So I will raise my head and say, "My Ummah, O
Lord, my Ummah, O Lord, my Ummah, O Lord." It will be
said, "O Muhammad, admit those who will not be brought to
account from among your Ummah through the right-hand gate
of Paradise. Then the rest of your Ummah will share the other
gates with the rest of the people."* Then he said, *“By the
One in Whose Hand is the soul of Muhammad, the distance
between two of the gateposts of Paradise is like the distance
behveen Makkah and Hajar, or between Makkah and Bu$ra.* ll]
It was also reported in the Two Sahths.W
foil .« vdiijJ if
■ J T-'
480. And say: "My Lord! Let my entry be good, and (likewise)
111 Ahmad 2:435.
121 Al-Bukhari 4712, Muslim 894.
70
Tafsir Ibn Kathir
my exit be good. And grant me from You a helping
authority,"}
481. And say: "Truth has come and falsehood has vanished.
Surely, falsehood is ever bound to vanish. "}
The Command to emigrate
Imam Ahmad recorded that Ibn ‘Abbas said: The Prophet jg
was in Makkah, then he was commanded to emigrate, and
Allah revealed the words:
4 And say : "My Lord! Let my entry be good, and (likewise) my
exit be good. And grant me from You a helping authority."} 11 '
At-Tirmidhi said, “This is Hasan Sahih.”' 2 '
Al-Hasan Al-Basri commented on this Ayah, “When the
disbelievers of Makkah conspired to kill the Messenger of Allah
afe, or expel him or imprison him, Allah wanted him to fight
the people of Makkah, and commanded him to go to Al-
Madlnah. What Allah said was:
"2 •> -s ,;-v
£>* <£•*-? J*-- 1 - <£*••>' yj ?
4And say : "My Lord! Let my entry be good, and (likewise) mu
exit be good..."}' 3 '
4i3-Lf jil* yj Jij^
4Atid say: "My Lord! Let my entry be good..."} means, my entiy
to Al-Madinah.
4and (likewise) my exit be good,} means, my exit from Makkah. 141
This was also the view of ‘Abdur-Rahman bin Zayd bin
Aslam. 151
111 Ahmad 1 :223.
121 Tuhf at Al-Ahwadhi 8 :574 .
■ 3| At-Tabari 17:533.
■ 4| Ahmad 1 :223 .
151 At-Tabari 17:534.
Surah 17. Al-lsrd' (80-81) ( Part-15 )
71
tC * I jI— ■ o' li
iAnd grant me from You a helping authority.}
Al-Hasan Al-Basri explained this Ayah ; “His Lord promised
to take away the kingdom and glory of Persia and give it to
him, and the kingdom and glory of Byzantium and give it to
him.”' 11
Qatadah said, “The Prophet of Allah jg knew that that he
could not achieve this without authority or power, so he asked
for authority to help him support the Book of Allah, the Laws
of Allah, the obligations of Allah and to establish the religion
of Allah. Authority is a mercy from Allah which He places
among His servants, otherwise some of them would attack
others, and the strong would consume the weak.”* 21 Alongside
the truth, he also needed power and authority in order to
suppress those who opposed and resisted him, hence Allah
said:
uij Ciiji
ilndeed Wi? have sent Our Messengers with clear proofs ,} until
His saying,
u_/ij }
iAnd We brought forth iron } (57:25)
A Threat to the Disbelievers of the Quraysh
4
iAtid say: "Truth has come and falsehood has vanished..."}
This is a threat and a warning to the disbelievers of the
Quraysh, for there has come to them from Allah the truth of
which there can be no doubt and which they have no power to
resist. This is what Allah has sent to them of the Qur’an, faith
and beneficial knowledge. Their falsehood has perished or
vanished and been destroyed, it cannot remain or stand firm
in the face of the truth.
111 At-Jabari 17:536.
121 At-Jabari 17:536.
72
Tafstr Ibn Kathir
J
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A’&j y> v 4 ’&*'&
iNay, We fling the
truth against the false-
hood, so it destroys it,
and behold, it dis-
appears.}
Al-Bukhari recorded
that ‘Abdullah bin
Mas'ud said: The
Prophet sfe entered
Makkah (at the Con-
quest), and around
the House (the Ka'bah)
were three hundred
and sixty idols. He
started to strike them
with a stick in his
hand, saying,
j3 £>
of
/ >
iTruth has come and falsehood has vanished. Surely falsehood
is ever bound to vanish .} [17:81)
Cj t*_> X}
iTruth has come, and falsehood can neither create anything nor
resurrect (anything) .}W [34:49]
4'^'L>L_i- "it 4>j>. Vj oojij), <f~jj "lii. y> t* ^ Jy^j}
i82. And We send down of the Qur'an that which is a cure
and a mercy to the believers, and it increases the wrongdoers in
nothing but loss.}
ID
Fath Al-Bari 8 :252 .
Surah 17. Al-Isrd' (82) (Part-15)
73
The Qur'an is a Cure and a Mercy
Allah tells us that His Book, which He has revealed to His
Messenger Muhammad sg, the Qur’an to which falsehood
cannot come, from before it or behind it, (it is) sent down by
the All-Wise, Worthy of all praise, is a cure and a mercy for
the believers, meaning that it takes away whatever is in their
hearts of doubt, hypocrisy, Shirk, confusion and inclination
towards falsehood. The Qur’an cures all of that. It is also a
mercy through which one attains faith and wisdom and seeks
goodness. This is only for those who believe in it and accept it
as truthful, it is a cure and a mercy only for such people. As
for the disbeliever who is wronging himself by his disbelief,
when he hears the Qur’an, it only makes him further from the
truth and increases him in his disbelief. The problem lies with
the disbeliever himself, not with the Qur’an, as Allah says:
^ tj v Ok > 3^
iSay: ‘‘It is for those who believe, a guide and a cure. And as
for those who disbelieve, there is heaviness in their ears, and it
is blindness for them. They are those who are called from a
place far away (so they neither listen nor understand).”}
( 41 : 44 ]
ijLX 0$ uS 0>[ JjIj J- ^
• ?•£. ✓ m *
(*>J +-<r?ri
1, i * *
ilj,
4 And whenever there comes down a Surah, some of them
(hypocrites) say : "Which of you has had his faith increased by
it?" As for those who believe, it has increased their faith, and
they rejoice. But as for those in whose hearts is a disease, it will
add suspicion and doubt to their suspicion, disbelief and doubt;
and they die while they are disbelievers .} ( 9 : 124 - 125 )
And there are many other similar Ayat.
„r , . ✓> / ' V'f'X
4And We send down of the Qur'an that which is a cure and a
mercy to the believers ,}
74
Tafsir Ibn Kathir
Qatadah said, “When the believer hears it, he benefits from it
and memorizes it and understands it.”
iand it increases the wrongdoers in nothing but loss.}
They do not benefit from it or memorize it or understand it,
for Allah has made this Qur’an a cure and a mercy for the
believers.
^ > & ps .m
483. And when V\Ie bestow Our grace on man, he turns away
and becomes arrogant. And when evil touches him, he is in
great despair .}
484. Say: “Each one does according to Shakilatihi, and your
Lord knows best of him whose path is right."}
Turning away from Allah at Times of Base and
despairing at Times of Calamity
Allah tells us about the weakness that is inherent in man,
except for those whom He protects at both times of ease and
calamity. If Allah blesses a man with wealth, good health,
ease, provision and help, and he gets what he wants, he turns
away from the obedience and worship of Allah, and becomes
arrogant. Mujahid said, “(It means) he goes away from Us.” 111 I
say, this is like the Ayah:
p di cs* i &=> % & ^
4But when We have removed his harm from him, he passes on
as if he had never invoked Us for a harm that touched him!}
(10:12) and;
4But when He brings you safe to land, you turn away.}
When man is stricken with evil, which means disasters,
accidents and calamities.
m
At-Tabari 17:539.
Silrah 17. Al-Isrd' (83-84) (Part-15)
75
ihe is in great despair.}, meaning that he thinks he will never
have anything good again. As Allah says,
lu & p ii Mi ^
? *' ' ' Af .1, >?, > t' 'y >f <5 * J7'. ' ' •' A'*'
C£M\ /‘j; tsf' <yy~? ^ — -• ♦>-* -O « *U*J
4 ;|:^=. > 1 ; t4i; >43
4And i/ We give man a taste of mercy from Us, and remove it
from him, verily, He is despairing, ungrateful. But if We let
him taste good after evil has touched him, he is sure to say:
“Ills have departed from me." Surely, he is exultant, and
boastful. Except those who show patietice and do righteous good
deeds: those, theirs will be forgiveness and a great reward.}
(11:9-11)
iSay: "Each one does according to Shakilatihi..."}
Ibn ‘Abbas said, “According to his inclinations.”* 11 Mujahid
said, “According to his inclinations and his nature.”* 21
Qatadah said, “According to his intentions.” 13 * Ibn Zayd said,
“According to his religion.”* 41 All these suggestions are close in
meaning. This Ayah - and Allah knows best - is a threat and
a warning to the idolaters, like the Ayah:
Je ijjlllt V Sii Jij}
iAnd say to those who do not believe: "Act according to your
ability and way"} (11:121)
So Allah says:
iSay: “Each one does according to Shakilatihi, and your Lord
knows best of him whose path is right.”}
111 At-Tabari 17:541.
121 At-Tabari 17:541.
131 At-Tabari 17:541.
141 At-Tabari 17:541.
76
Tafsir ton Kathlr
meaning either us or you. Everyone will be rewarded in
accordance with his deeds, for nothing whatsoever is hidden
from Allah.
ip Oi if
485. And they ask you concerning the Riih (the spirit). Say:
"The Ruh (the spirit) is one of the things, the knowledge of
which is only with my Lord. And of knowledge, you (mankind)
have been given only a little ."}
The Ruh (spirit)
Al-Bukhari recorded in his Tafsir of this Ayah that ‘Abdullah
bin Mas'ud said, “While I was walking with the Prophet jg on
a farm, and he was resting on a palm-leaf stalk, some Jews
passed by. Some of them said to the others, ‘Ask him about
the Ruh.’ Some of them said, What urges you to ask him
about that?’ Others said, “Do not ask him, lest he gives you a
reply which you do not like.’ But they said, ‘Ask him.’ So* they
asked him about the Ruh. The Prophet jg kept quiet and did
not give them an answer, and I knew that he was receiving
revelation, so I stayed where I was. When the revelation was
complete, the Prophet ^ said:
4And they ask you concerning the Riih (the spirit). Say: " The
Riih (the spirit) is one of the things, the knowledge of which is
only with my Lord..."}
This context would seem to imply that this Ayah was
revealed in Al-Madinah, and that it was revealed when the
Jews asked him this question in Al-Madinah, although the
entire Surah was revealed in Makkah. This may be answered
with the suggestion that this Ayah may have been revealed to
him in Al-Madinah a second time, after having previously been
revealed in Makkah, or that he was divinely inspired to
respond to their question with a previously-revealed Ayah,
namely the Ayah in question.
Ibn Jarir recorded that ‘Ikrimah said, “The People of the
Book asked the Messenger of Allah jg about the Ruh, and
Allah revealed:
Surah 17. Al-Isra' (85) ( Part-15 )
77
iAttd they ask you concerning the Riih ...}
They said, “You claim that we have only a little knowledge, but
we have been given the Tawrah, which is the Hikmah,
<£ 4,1 &
he, to whom Hikmah is granted, is indeed granted
abundant good.}’ [2:269]
Then the Ayah
•' f •*> Y-t ."'*1
•Us-. J >-bl *
9 J*w
(3 to
4And i/ a// f/ie frees on the earth were pens and the sea (were
ink wherewith to write), with seven seas behind it to add to its
(supply),} [31:27]
was revealed. He said, “Whatever knowledge you have been
given, if Allah saves you from the Fire thereby, then it is great
and good, but in comparison to the knowledge of Allah, it is
very little.” 111
iAnd they ask you concerning the Riih.}
Al-‘Awfi reported that Ibn ‘Abbas said, “This was when the
Jews said to the Prophet j£j, Tell us about the Ruh and how
the Ruh will be punished that is in the body - for the Ruh is
something about which only Allah knows, and there was no
revelation concerning it.’ He did not answer them at all, then
Jibril came to him and said:
V] ' <>* ^4} £ j l jJ' i j>}
}Say : “The Riih (the spirit) is one of the things, the knowledge
of which is only with my Lord. And of knowledge, you
(mankind) have been given only a little."}
So the Prophet s££ told them about that, and they said, Who
told you this?’ He said,
“<»' 4* J* Ji-^T Ji l*
111 At-Tabari 17:542.
78
Tafsir Ibn Kathir
fibril brought it to me from Allah j
They said, “By Allah, no one has told you that except our
enemy [i.e., Jibril].’ Then Allah revealed:
a && $ 6% Jiis £ ff m ££ $
iSaij: " Whoever is an enemy to Jibril (let him die in his fitry),
for indeed he has brought it (this Qur'an) down to your heart
by Allah's permission, confirming what came before it fe” m
[2:97] J
The Ruh and the Nafs
As-Suhayili mentioned the dispute among the scholars over
whether the Ruh is the same as the Nafs, or something
different. He stated that it is light and soft, like air, flowing
through the body like water through the veins of a tree. He
states that the Ruh which the angel breathes into the fetus is
the Nafs, provided that it joins the body and acquires certain
qualities because of it, whether good or bad. So then it is
either a soul in (complete) rest and satisfaction (89:27) or
inclined to evil (12:53), just as water is the life of the tree,
then by mixing with it, it produces something else, so that if it
mixes with grapes and the grapes are then squeezed, it
becomes juice or wine. Then it is no longer called water,
except in a metaphorical sense. Thus we should understand
the connection between Nafs and Ruh; the Ruh is not called
Nafs except when it joins the body and is affected by it. So in
conclusion we may say: the Ruh is the origin and essence, and
the Nafs consists of the Ruh and its connection to the body.
So they are the same in one sense but not in another. This is
a good explanation, and Allah knows best. 121 I say: people
speak about the essence of the Ruh and its rulings, and many
books have been written on this topic. One of the best of those
who spoke of this was Al-Hafiz Ibn Mandah in a book which
we have heard about the Ruh.
**'* y ^ Jd i isil oCijj GLi
1 1 At-Tabari 17:543. There are many narrations about this. The
narration from Ikrimah is Mursal.
,2) Ar-Rawd Al-Anf ,2 :62.
Surah 17. Al-Isrd' (86-89) ( Part-15 )
79
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486. And i/ I'Ve willed, We could surely take away that which
We have revealed to you . Then you would find no protector for
you against Us in that respect .}
487. Except as a mercy from your Lord. Verily, His grace unto
you is ever great.}
488. Say: "If mankind and tl\e Jinn were together to produce
the like of this Qur'an, they could not produce the like thereof,
even if they helped one another."}
489. And indeed We have fully explained to mankind, in this
Qur'an, every kind of similitude, but most of mankind refuse
(the truth and accept nothing) but disbelief.}
If Allah willed. He could take away the Qur’an
Allah mentions the blessing and great bounty that He has
bestowed upon His servant and Messenger Muhammad by
revealing to Him the Noble Qur’an to which falsehood cannot
come, from before it or behind it, (it is) sent down by the All-
Wise, Worthy of all praise. Ibn Mas*ud said, “A red wind will
come to the people, meaning at the end of time, from the
direction of Syria, and there will be nothing left in a man’s
Mushaf (copy of the Qur’an) or in his heart, not even one
Ayah." Then Ibn Mas*ud recited:
4Jdi 04 u4 4 )}
4 And if We willed, We could surely take away that which We
have revealed to i/oh.^ 1 ' 1
Challenging by the Qur’an
Then Allah points out the great virtue of the Qur’an, and
says that even if mankind and the Jinn were all to come
together and agree to produce something like that which was
revealed to His Messenger they would never be able to do
m
At-Jabari 17:546.
80
Tafsir Ibn Kathir
it, even if they were to
cooperate and support
and help one another.
This is something
which is impossible.
How could the words
of created beings be
like the Words of the
Creator Who has no
equal and peer, for
there is none like
unto Him?
4And indeed We have
fully explained to man-
kind, }
meaning, ‘We have
furnished them with
evidence and defini-
tive proof, and We
have shown them the
truth and explained it
in detail, yet despite
that most of mankind
insist on disbelief, i.e.,
denying and rejecting the truth.’
J
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^90. And they say: “We shall not believe in you, until you
cause a spring to gush forth from the earth for us;"}
491 . “Or you have a garden of date palms and grapes, and
cause rivers to gush forth in their midst abundantly ;"}
492. "Or you cause the heaven to fall upon us in pieces, as
you have pretended, or you bring Allah and the angels before
Surah 17. Al-Isrd' (90-93) (Part-15)
81
(us) face to face;”}
493 . "Or you have a house of Zukhruf/ 11 or you ascend up
into the sky, and even then we will put no faith in your
ascension until you bring down for us a Book that we would
read.” Say : “Glorified be my Lord! Am I anything but a man,
sent as a Messenger?"}
The Demand of Quraysh for a specific Sign, and the
Rejection of that
Ibn Jarir recorded from Muhammad bin Ishaq, “An old man
from among the people of Egypt who came to us forty-odd
years ago told me, from ‘Ikrimah, from Ibn ‘Abbas, that ‘Utbah
and Shaybah - the two sons of Rabl’ah, Abu Sufyan bin Harb,
a man from Bani ‘Abd Ad-Dar, Abu Al-Bakhtari - the brother
of Bani Asad, Al-Aswad bin Al-Muttalib bin Asad, Zam'ah bin
Al-Aswad, Al-Walld bin Al-Mughirah, Abu Jahl bin Hisham,
‘Abdullah bin Abi Umayyah, Umayyah bin Khalaf, A1 -‘As bin
Wa’il, and Nabih and Munabbih - the two sons of Al-Hajjaj As-
Sahmin, gathered all of them or some of them behind the
Ka'bah after sunset. Some of them said to others, ‘Send for
Muhammad and talk with him and argue with him, so that
nobody will think we Eire to blame.’ So they sent for him
saying, The nobles of your people have gathered for you to
speak to them.’ So the Messenger of Allah came quickly,
thinking that maybe they were going to chEinge their minds,
for he was very keen that they should be guided, and it upset
him to see their stubbornness. So he came and sat with them,
and they said, ‘O Muhammad, we have sent for you so that
nobody will think we are to blame. By Allah we do not know
any man among the Arabs who has brought to his people
what you have brought to your people. You have slandered
our forefathers, criticized our religion, insulted our reason,
slandered our gods and caused division. There is no
objectionable thing that you have not brought between us. If
you Eire preaching these things because you wEint wealth, we
will collect some of our wealth together for you £md make you
Meaning gold. See the Tafsir of Surat Az-Zukhruf [43:35], it is
briefly mentioned and shortly as well .
Surah 17. Al-lsrd' (90-93) ( Part-15 )
83
U»
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«/ was not sent for this purpose. I have brought to you from
Allah that zoith which He has sent me, and I have conveyed to
you the Message zoith which I zvas sent to you . If you accept
what I have brought to you, then this is your good fortune in
this world and the Hereafter, but if you reject it, I shall zoait
patiently for the command of Allah until Allah judges betzoeen
me and you . »
They said, If you will not do this for us, then at least do
something for yourself. Ask your Lord to send an angel to
confirm that what you are saying is the truth and to speak up
on your behalf. Ask Him to give you gardens and treasures
and palaces of gold and silver, and to make you independent
so that you will not have to do what we see you doing, for you
stand in the marketplaces seeking provision just as we do.
Then we will know the virtue of your position with your Lord
and whether you are a Messenger as you claim.’ The
Messenger of Allah sg said to them:
Hill J i I pSJl OJ j u l lJl& *jj jL, Ijf L ijtll ijl til*
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art J*- Ai' sH ’rr*\ If*
“ I will not do that, and I will not ask my Lord for this. I was
not sent to you for this reason. But Allah has sent me to you to
bring you good news and a warning. If you accept what 1 have
brought to you, then this is your good fortune in this world
and tlze Hereafter, but if you reject it, I shall wait patiently for
the command of Allah until Allith judges between me and you . »
They said, Then cause the sky to fall upon us, as you claim
that if your Lord wills, He can do that. We will not believe in
you until you do this.’ The Messenger of Allah jg said to them:
•JjUi Jii »ti jl 1 4)1 JlJi»
«That is for Allah to decide. If He wills. He will do that to you . n
84
Tafsir Ibn Kathtr
They said, ‘O Muhammad, did your Lord not know that we
would sit with you and ask you what we have asked and
make the requests that we have made? He should have told
you beforehand and taught you how to reply to us, and
informed you what He would do to us if we do not accept what
you have brought to us. We have heard that the one who is
teaching you this, is a man in Al-Yamamah called Ar- Rahman.
By Allah, we will never believe in Ar- Rahman. We are warning
you, O Muhammad, that we will not let you do what you want
to do until you or we are destroyed.’ One of them said, *We
worship the angels who are the daughters of Allah.’ Another
said, *We will never believe in you until you bring Allah and
the angels before (us) face to face.’ When they said this, the
Messenger of Allah sg got up and left them. ‘Abdullah bin Abi
Umayyah bin Al-Mughlrah bin ‘Abdullah bin ‘Umar bin
Makhzum, the son of his paternal aunt ‘Atikah, the daughter
of ‘Abdul-Muttalib, also got up and followed him. He said to
him, ‘O Muhammad, your people have offered you what they
have offered you, and you did not accept it. Then they asked
for things for themselves so that they would know your
position with Allah, and you did not do that for them. Then
they asked you to hasten on the punishments with which you
are scaring them. By Allah, I will never believe in you unless
you take a ladder to heaven and ascend it while I am
watching, then you bring with you an open book and four
angels to testify that you are as you say. By Allah, even if you
did that, I think that I would not believe you.’ Then he turned
away from the Messenger of Allah jg, and the Messenger of
Allah jg went home to his family, grieving over having missed
out on what he had hoped for when his people had called him,
because he saw that they were resisting him even more.” 111
The Reason why the Idolaters’ Demands were refused
In the case of this gathering where the Quraysh came
together to speak with the Messenger of Allah jg, if Allah knew
that they were making these requests in order to be guided,
they would have been granted, but He knew that they were
making these demands out of disbelief and stubbornness. It
^ At-Tabari 17 :557. This story is not authentic.
85
Surah 17. Al-Isrd' (90-93) ( Part-15 )
was said to the Messenger of Allah jg, “If you wish, We will
give them what they are asking, but if they then disbelieve, I
will punish them with a punishment that I have never
imposed upon anyone else in the universe; or if you wish, 1
will open for them the gate of repentance and mercy.” He said:
u Rather, You open for them the gate of repentance and
mercy, n 1 * 1
This is like the Ayah :
ipi JiQf UCJ »;
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iAnd nothing stops Us from sending the Ayat but that the
people of old denied them. And We sent the she-camel to
Thamiid as a clear sign, but they did her wrong. And We sent
not the signs except to warn, and to make them afraid (of
destruction) (17:59)
And Allah says:
{ --.r >
JUZ 4 jjj % SfiMf w ;Xi)i jc
Jidj pL jU; IX op jl 5^, 4 yii jS @^4 #
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they say: ‘‘Why does this Messenger eat food, and walk
about in the markets (as we). Why is not an angel sent down to
him to be a wamer with him? Or (why) has not a treasure been
granted to him, or why has he not a garden whereof he may
eat?" And the wrongdoers say: "You follow none but a man
bewitched." See how they coin similitudes for you, so they have
gone astray, and they cannot find a path. Blessed be He Who,
if He wills, will assign you better than that - Gardens under
Ahmad 1 :242 .
86
TafsTr Ibn Kathir
which rivers flow and will assign you palaces. Nay, they deny
the Hour, and for those who deny the Hour, We have prepared
a flaming Fire.} (25:7-11)
Allah’s saying,
4&J+. u &-}
iuntil you cause a spri ig to gush forth from the earth for us}
refers to a spring of flowing water. They asked him to bring
forth springs of fresh water in the land of Al-Hijaz, here and
there. This is easy for Allah, may He be glorified and exalted; if
He willed, He could do that. He could have responded to all
their demands, but He knew that they would not be guided by
that, as He says:
4 Truly , those, against whom the Word (wrath) of your Lord
has been justified, will not believe. Even if every sign should
come to them, until they see the painful torment.} (10:96-97)
And Allah says:
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4And even if We had sent down unto them angels, and the
dead had spoken unto them, and I'Ve had gathered together all
things before their very eyes, they would not have believed}
[ 6 : 111 ]
His saying;
4^5 lT iii j}
40 r you cause the heaven to fall upon us in pieces, as you have
pretended,}
means, *you promised us that on the Day of Resurrection the
heavens will be split asunder, being broken and tom up, with
parts of it falling down, so do that in this world and make it
fall in pieces.’ This is like when they said:
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40 Allah! If this (the Qur'an) is indeed the truth from You,
Surah 17. Al-Isra' (90-93) ( Part-15 )
87
then rain down stones on us from the sky.} [8:32]
Similarly, the people of Shu'ayb asked him:
4 jl lli liJi ^
iSo cause a piece of the heaven to fall on us, if you are of the
truthful !} (26:187)
So Allah punished them with the punishment of the day of
Shadow (a gloomy cloud), which was the torment of a Great
Day. [26:189] As for the Prophet of Repentance and Mercy,
who was sent as a mercy to the worlds, he asked Allah to
delay their punishment, in the hope that Allah would bring
forth from their offspring people who would worship Allah
Alone, with no partner or associate. This is what indeed did
happen, for among those who are mentioned above were some
who later embraced Islam and became good and sincere
Muslims, even ‘Abdullah bin Abi Umayyah, who followed the
Prophet jir (out of that meeting) and spoke to him as he did.
He became a sincere Muslim and turned to Allah in
repentance.
i Or you have a house of Zukhruf .}
Ibn ‘Abbas, Mujahid and Qatadah said, “This is gold.” 1 11 This
was also what was said in the recitation of Ibn Mas'ud, “Or
you have a house of gold.”* 2 '
ior you ascend up into the sky,} meaning, you climb up on a
ladder while we are watching you.
y
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iand even then we will put no faith in your ascension until you
bring down for us a Book that we would read.}
Mujahid said, “This means a book in which there would be
one page for each person, on which would be the words: This
is a book from Allah to so-and-so the son of so-and-so, which
111 At-Tabari 17:553.
121 A^-Tabari 17:553.
88
Tafsir Ibn Kathlr
he would find by his head when he woke up in the
morning. ”1' *
4Say: "Glorified be my Lord! Am I anything but a man, sent
as a Messenger ?")
meaning, ‘Glorified, exalted and sanctified be He above the
notion that anyone would come before Him concerning any
matter pertaining to His authority and sovereignty. He is the
One Who does what He wills. If He willed, he could have given
you what you asked for, or if He willed, he could have
refrained. I am only a Messenger to you, sent to convey the
Messages of my Lord and advise you. 1 have done that, and
the response to what you have asked is to be decided by
Allah, may He be glorified.’
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4
494. And nothing prevented men from believing when the
guidance came to them, except that they said: "Has Allah sent
a man as (His) Messenger ?")
495. Say: "If there were on the earth, angels walking about in
peace and security, We should certainly have sent down for
them from the heaven an angel as a Messenger .")
The refusal of the Idoiators to believe because the
Messenger ^ was a Human - and its refutation
iS-ti £ C 3 )
4And nothing prevented men) means, most of them,
lit &
4from believing) and following the Messengers, except the fact
that they found it strange that human beings would be sent as
Messengers, as Allah says:
111 At-Tabari 17:554.
Surah 17. Al-Isra' (94-95) (Part-15)
89
# 3 p: & JM jJ 3 ^
y* »/ " .. *
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4/s it a wonder for mankind that We /wye sen/ Our revelation
to a man from among themselves (saying): " Warn mankind,
and give good news to those ivho believe that they shall have
with their Lord tlie rewards of their good deeds?"} [10:2}
And Allah says:
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477w/ uws because there came to them their Messengers with
clear proofs, but they said: " Shall mere men guide us?"}
[64:6]
Fira*wn and his people said:
jjjU*
IJ
iThey said: " Shall we believe in tioo men like ourselves, and
their people are obedient to us with humility!"} [23:47]
Similarly, the nations said to their Messengers:
jiLii Ijplj jLm dX Ui Ijjjuu 3 OjiiJi biij
i"You are no more than human beings like us! You wish to
turn us away from what our fathers used to worship. Then
bring us a clear authority"} [14:10] And there are many
other similar Ayat.
Then Allah says, pointing out His kindness and mercy towards
His servants, that He sends to them Messengers of their own
kind so that they will understand what he says and will be
able to speak to him directly. If He sent to mankind a
Messenger from among the angels, they would not be able to
deal with him face to face and learn from him, as Allah says:
(r^i <SSo 3} C&ijiJ' Jp «i' (A J&}
ilndeed, Allah conferred a great favor on the believers when He
sent among than a Messenger from among themselves} [3:164]
90
Tafslr Tbn Kathir
iVerily, there has come unto you a Messenger from among
yourselves } [10:128]
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iSimilarly, We have sent among you a Messenger of your own,
reciting to you Our verses (the Qur'an) and purifying you, and
teaching you the Book and the Hikmah, and teaching you that
ivhich you used not to knmv . Therefore remember Me. I will
remember you, and be grateful to Me and never be ungrateful
to Me.} (2:151-152)
Allah says here:
Ztjji}
iSay: "If there were on the earth, angels walking about in
peace and security,} meaning, just as you do,
yfj., $A}
}We should certainly have sent down for them from the heaven
an angel as a Messenger}.
meaning, ‘one of their own kind. But as you are human, We
have sent to you Messengers from yourselves, as a kindness
and a mercy.’
\' ' ' >*» k, v ~ •
^ uo /i] a (S?.
a_.
496. Say: "Sufficient is Allah for a witness between me and
you. Verily, He is Ever the All-Knower, the All-Seer of His
servants."}
Allah tells His Prophet how to prove that what he has
brought is true, saying to him to tell them: “He (Allah) is a
witness over me and over you. He knows what I have brought
to you. If I were lying to you, He would take revenge on me in
the severest manner,” as Allah says:
( U ImI r K**. .. W* Jjii ’f ^
4And if he had forged a false saying concerning Us, We surely
would have seized him by his right hand. And then We
certainly would have ait off his life artery.} (69:44-46)
91
Surah 17. Al-lsrd' (97) ( Part-15 )
Allah said;
i<jJ> if &
4 Verily, He is Ever the All-Ktiower, the All-Seer of His
servants
meaning, He knows best who among them deserves blessings,
good treatment and guidance, and who deserves to be doomed
and led astray. He says:
497. And he whom Allah guides, he is led aright; and
whomever He leaves astray can never find helpers other than
Him, and We shall gather them together on the Day of
Resurrection on their faces, blind, dumb and deaf; their abode
will be Hell; whenever it abates, We shall increase for them the
fierceness of the Fire >
Guidance and Misguidance are in the Hands of Allah
Allah tells us how He deals with His creation and how His
rulings are carried out. He tells us that there is none who can
put back His judgement, for whomever He guides cannot be
led astray,
iand whomever He leaves astray can never find helpers other
than Him^to guide him. As Allah says:
j * 3
iHe whom Allah guides, he is the rightly-guided; but he whom
He sends astray, for him you will find no Wall (guiding friend)
to lead him 4 (18:17)
The Punishment of the People of Misguidance
4and We shall gather them together on the Day of Resurrection
on their faces, 4
Surah 17. Al-lsrd' (98-99) ( Part-15 )
93
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498. That is iheir
recompense, because they
denied Our Aydt and
said: “When we are
bones and fragments,
shall we really be raised up as a new creation?"}
499. See they not that Allah, Who created the heavens and the
earth, is able to create the like of them. And He has decreed for
them an appointed term, xohereof there is no doubt. But the
wrongdoers refuse but disbelief.}
Allah says: This punishment, being resurrected blind, dumb
and deaf, is what they deserve, because they disbelieved,
i&&}
iOur Ay at}, i.e., Our proof and evidence, and did not think that
the resurrection could ever happen.’
4u& l^e & U
iand said: "When we are bones and fragments..."}
94 Tafsir Ibn Kathir
meaning, when we have disintegrated and our bodies have
rotted away,
l)}
isltall we really be raised up as a new creation ?}
meaning, after we have disintegrated and disappeared and
been absorbed into the earth, will we come back a second
time? Allah established proof against them and told them that
He is able to do that, for He created the heavens and the
earth, so raising them up again is easier for Him than that, as
He says:
io& # be &3}
iThe creation of the heavens and the earth is indeed greater
than the creation of mankind ;} [40:57]
jff-. J 'if i/i ff 4^ J
iDo they not see that Allah, Who created the heavens and the
earth, and ivas not wearied by their creation, is able to give life
to the dead?} [46:33]
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$ % j>: cJ li LI 4 Tit ,&\ t5i
4/s not He Who created the heavens and the earth, able to
create the like of than? Yes, indeed! He is the All-Knowing
Supreme Creator. Verily, His command, when He intends a
thing, is only that He says to it, “Be!" and it is!} (36:81-82)
And Allah says here:
jU; j if & & 4' & a K ?f}
4See they not that Allah, Who created the heavens and the
earth, is able to create the like of them.}
meaning, on the Day of Resurrection, He will recreate and
restore their bodies, as He created them in the first place.
4 Is* C*0 ^ 4
iAnd He has decreed for them an appointed term, whereof there
Surah 17. Al-Isra' (100) (Part-15
95
is no doubt.}
means, He has set a time for them to be re-created and
brought forth from their graves, an appointed time which must
surely come to pass. As Allah says:
IS#
iAnd We delay it only for a term (already) fixed.} (1 1:104)
iBut the ivrotigdoers refuse} - after the proof has been
established against them,
i<& &
4 (and accept nothing) but disbelief.} means, they persist in their
falsehood and misguidance.
i -.ip &(\ ^ ZZ ill qj $
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4100. Say: "If you possessed the treasure of the mercy of my
Lord, then you would surely hold back for fear of spending, and
man is ever miserly!"}
Holding back is Part of Man's Nature
Allah says to His Messenger sg: “Tell them, O Muhammad,
even if you had authority over the treasures of Allah, you
would refrain from spending for fear of exhausting it.” Ibn
‘Abbas and Qatadah said, “This means for fear of poverty,” 1 * 1
lest it run out, despite the fact that it can never be exhausted
or come to an end. This is because it is part of your nature.
So Allah says:
Af
4and man is ever miserly.} Ibn ‘Abbas and Qatadah said: “(This
means) stingy and holding back.” 121 Allah says:
iAte Syj. V A $}
40r have they a share in the dominion? Then in that case they
would not give mankind even a Naqira . } (4:53),
111 At-Jabari 17:563.
121 At-Jabari 17:563.
97
Surah 17. Al-Isrd' (101-104) (Part-15)
destruction !"}
4103. So he resolved to turn them out of the land. But We
drowned him and all who were with him.}
4104. And We said to the Children of Israel after him: "Dwell
in the land, then, when the final and the last promise comes
near, We shall bring you altogether as mixed crowd."}
The Nine Signs of Musa
Allah tells us that He sent Musa with nine clear signs, which
provided definitive proof that his prophethood was real and
that what he was conveying from the One Who had sent him
to Fira“wn was true. These clear signs were: his staff, his
hand, the years of famine, the sea, the flood, the locusts, the
lice, the frogs and the blood. This was the view of Ibn
‘Abbas. 111 Muhammad bin Ka‘b said, “They were his hand and
his staff, the five signs mentioned in Al-A‘raf and destruction
of wealth 121 and the rock.” 131 Ibn ‘Abbas, Mujahid, ‘Ikrimah,
Ash-Shabi and Qatadah said: ‘They are his hand, his staff,
the years of famine, the failure of the crops, the flood, the
locusts, the lice, the frogs and the blood.” 141
iYet they remained arrogant, and they were of those people ivho
were criminals,} [7:133]
meaning, despite all these signs and their witnessing of them,
they disbelieved them and belied them wrongfully and
arrogantly, although they were themselves were convinced of
them, so they did not have any effect on them. By the same
token, (Allah tells His Messenger here,) ‘if We were to
respond to what these people are asking you for, who have
said that they wilt not believe in you until you cause springs
to gush forth throughout the land for them, they would not
respond or believe except if Allah willed.’ As Fira*wn said to
111 At-Tabari 17:564.
121 See the Tafsir of Surah Yunus 10:88.
131 At-Tabari 17:565.
141 At-Tabari 17:565, 566.
98
Tafsir Ibn KathTr
Musa, even though he had witnessed the signs which he brought,
4"0 Musa! I think you are indeed bewitched ."}
It was said that this meant he thought he was a sorcerer,
but Allah knows best. These nine signs which were mentioned
by the Imams (scholars) quoted above are what is referred to
here, and in the Ayah :
V criri v4" flji* jj o'*. \1C_, CJi JUat
4" And throw down your stick!" But when he saw it moving as
if it were a snake, he turned in flight, and did not look back. (It
was said:) "O Musa ! Fear not ."4 until His saying,
4" prl -**j b
iamong the nine signs (you ivill take) to Fir' awn and his people.
Verily, they are a people who are rebellious .} [27:10-12]
These Ayat include mention of the stick and the hand, and
the rest of the nine signs are mentioned in detail in Surat Al-
A'raf. Musa was also given many other signs, such as striking
the rock with his staff and water flowing from it, their being
shaded with clouds, manna and quails, and other signs which
were bestowed upon the Children of Israel after they had left
the land of Egypt. But here Allah mentions the nine signs
which were witnessed by his people in Egypt. These became
evidence against them, because they stubbornly rejected them
out of disbelief.
So Musa said to Fira*wn:
4" Verily, you know that these signs have been sent doum by
none but the Lord of the heavens and the earth. $
meaning, as proof and evidence of the truth of what I have
brought to you.
4And I think you are indeed, O Fir'awn, doomed to
destruction!}
i.e., bound to be destroyed. This was the view of Mujahid and
Stirah 17. Al-Isra' (101-104) ( Part-15 )
99
Qatadah. 1 ' 1 Ibn ‘Abbas said: “It means cursed.” 121 Ibn ‘Abbas
and Ad-Dahhak said:
4 doomed to destruction .} means defeated. 131 As Mujahid said,
“doomed” includes all of these meanings.
The Destruction of Fir‘awn and His People
<So he resolved to turn them out of the land.} means, he wanted to
expel them and drive them out.
Ai' i SA Si It
U-*r /u -
iBut We drowned him and all who were with him. And We
said to the Children of Israel after him: "Dwell in the land...”}
This is good news for Muhammad sg, a foretelling of the
conquest of Makkah, even though this Surah was revealed in
Makkah before the Hijrah. Similarly, the people of Makkah
wanted to expel the Prophet jg from the city, as Allah says in
two Ayat :
4 JjyrS-i u-t \)S==3 c\j}
}And verily, they were about to frighten you so much as to
drive you out from the land...} [17:76-77]
Hence Allah caused His Messenger sg to inherit Makkah, so
he entered it by force, according to the better-known of the
two opinions, and he defeated its people then out of kindness
and generosity, he let them go, just as Allah caused the
Children of Israel, who had been oppressed, to inherit the
land, east and west, and to inherit the land of Fir ‘awn’s
people, with its farmland, crops and treasures. As Allah said,
ithus We caused the Children of Israel to inherit them.}
(26:59). Here Allah says:
111 At-Jabari 17:571.
121 At-Jabari 17:570.
131 At-Jabari 17:570.
100
Tafsfr Ibn Kathir
J£>j *U- bji
4 Li- ft
4 And We said to the
Children of Israel after
him : "Dwell in the land,
then, when the final and
the last promise comes
near, We shall bring you
altogether as mixed
crowd."}
meaning, all of you,
you and your ene mies.
Ibn ‘Abbas, Qatadah
and Ad-Dahhak said,
“It means all
together.” 111
k> J '} 3 JAj }
// >/ /*'> •
4105. And ivith truth We have sent it down, and with truth it
has descended. And We have sent you as nothing but a bearer
of glad tidings, and a wamer .}
4106. And a Qur'an which We have divided (into parts), in
order that you might recite it to men at intervals. And We have
revealed it by stages.}
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The Revelation of the Qur’an in Stages
Allah tells us that His Book, the Glorious Qur’an, has been
sent with truth, i.e., it contains the truth, as Allah says:
m
At-Jabari 17:572, 573.
Surah 17. Al-lsra' (105-106) (Part-15) W1
iBut Allah bears witness to that which He has sent down unto
you ; He has sent it down with His knowledge, and the angels
bear witness} [4:166]
meaning, it contains the knowledge which Allah wanted to
teach to you, with His rulings, commands and prohibitions.
iand with truth it has descended.} means, “It has been sent down
to you, O Muhammad, preserved and protected, not
contaminated or mixed with anything else, with nothing added
or taken away. It has come to you with the truth, brought down
by one mighty in power, trustworthy and strong, one who is
obeyed by the higher group (angels).’
iJiLLj Zj}
4And We have sent you} O Muhammad
iUSa &
ias nothing but a bearer of glad tidings and a wamer}.
a bearer of glad tidings for the believers who obey you and a
wamer to the disbelievers who disobey you.
iAnd (it is) a Qur'an which We have divided},
The word translated here as “We have divided” may be read
in two ways. If it is read as “Faraqnahu” , with no Shaddah,
the meaning is: We have made it depart from Al-Lawh Al-
Mahfuz to Bayt Al-'Izzah in the lowest heaven, then it was
revealed in stages to the Messenger of Allah, according to
events, over a period of twenty-three years.’ This was narrated
by ‘Ikrimah from Ibn ‘Abbas. 111 It was also narrated that Ibn
‘Abbas read it as “Farraqnahu" , with a Shaddah, meaning,
We revealed it Ayah by Ayah , and have explained it and
made it clear. ^ Hence Allah says:
& ’fax}
111 At-Tabari 17:574.
121 At-Jabari 17:573, 574.
102
Tafstr Ibn Kathir
$in order that you might recite it to men}, meaning, convey it to
the people and recite it to them,
&}
4a t intervals meaning slowly.
4And We have revealed it by stages. } means, little by little.
'- > x£ pri* '■>! I *}5 Oi (*V' of jj V _}1 34, i^Ji ji^>
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4107. Say: "Believe in it or do not believe (in it). Verily, those
who were given knowledge before it, when it is recited to them,
fall down on their chins (faces) in humble prostration ."}
4108. And they say: " Glory be to our Lord! Tndy, the promise
of our Lord must be fulfilled ."}
4109. And they fall down on their chins (faces) weeping and it
increases their humility .}
Those Who were given Knowledge before truly admit the
Qur’an
Allah says to His Prophet Muhammad j&:
4$ay} O Muhammad to these disbelievers concerning what you
have brought to them of this Glorious Qur’an:
4*j~ty J* j a, ^
4"Believe in it (the Qur'an) or do not believe (in it).}
meaning, it is all the same whether you believe in it or not, for
it is true in and of itself. It was revealed by Allah, Who
mentioned it previously in the Books that He revealed to other
Messengers. Hence He says:
4 z & py* of
4Verily, those xvho were given knowledge before it,}
meaning righteous people among the People of the Book, who
703
Surah 17. Al-Isrd' (107-109) (Part-15)
adhered to their Books and appreciated them without
distorting them.
iwhen it is recited to them > means, when this Qur’an is recited
to them,
0k
if all down on their chins (faces) in humble prostration >
means, to Allah, in gratitude for the blessing He has bestowed
on them by considering them fit to live until they met this
Messenger to whom this Book was revealed. Hence they say:
4Z;
iClory be to our Lordly, meaning, they extol and glorify their
Lord for His perfect power and for not delaying the fulfillment of
the promise which He made through His earlier Prophets, that
He would send Muhammad Hence they said:
tfJZi
iClory be to our Lord! Truly, the promise of our Lord must be
fulfilled.}
400. 0k
$And they fall doum on their chins (faces) weeping}
means, in submission to Allah, may He be glorified, and in
expression of their belief and faith in His Book and His
Messenger
4^0 0-0
iand it increases their humility .} means, it increases them in
faith and submission. As Allah says:
/
iWhile as for those who accept guidance, He increases their
guidance and bestows on them their Taqzoa.} ( 47 : 17 ).
4^0f>4
iAnd the \ / fall down } is a description rather than an action (i.e.,
this is a further description of their humility as referred to in
204
Tafsir Ibn Kathir
Ayah 107; it does not imply that they prostrate twice).
Vj 'tj ^litl •Cl.Vi' \ft-S. li 111 Iy.'J J\ ^,1 (y.lf
4 ’a & i 4# ilii jlj Jjj/i ;£ £ jju.
jlil Sj ^ jf £; -5j ^
4120. Srti/: "Invoke Allah or invoke Ar-Rahman (the Most
Gracious), by whatever name you invoke Him (it is the same),
for to Him belong the Best Names. And offer your Salah
(prayer) neither aloud nor in a low voice, but follow a way
between .>
4227. And say: "All the praises and thanks be to Allah, Wlw
has not begotten a son, and Who has no partner in (His)
dominion, nor is He low to have a supporter. And magnify
Hun with all magnificence.”}
To Allah belong the Most Beautiful Names
Allah says:
iSay} O Muhammad, to these idolators who deny that Allah
possesses the attribute of mercy and refuse to call Him Ar-
Rahman,
4^> \yC.j '. U ill 'sfyf' [j£al jl a! I y. jt }
i"Invoke Allah or invoke Ar-Rahman (the Most Gracious), by
ivhatever name you invoke Him (it is the same), for to Him
belong the Best Names.}
meaning, there is no difference between calling on Him as
Allah or calling on Him as Ar-Rahman, because He has the
Most Beautiful Names, as He says:
i ^ % v 4\ iit f>}
4He is Allah, beside Whom none has the right to be worshipped
but He the All-Knower of the unseen and the seen . He is the
Most Gracious, the Most Merciful.} (59:22)
Until His saying;
ijfjfij o $3 4 O' £4 1C.VI 'A}
Surah 17. Al-Isra' (110-111) (Part-15)
105
4To Him belong the Best Names. All that is in the heavens and
the earth glorify Him.} [59:24]
Makhul reported that one of the idolators heard the Prophet
jg saying when he was prostrating: “O Most Gracious, O Most
Merciful.” The idolator said, he claims to pray to One, but he
is praying to two! Then Allah revealed this Ayah. This was also
narrated from Ibn 'Abbas, and by Ibn Jarir.* 11
The Command to recite neither loudly nor softly
‘JfU %}
iAnd offer your Salah neither aloud}
Imam Ahmad reported that Ibn ‘Abbas said: “This Ayah was
revealed when the Messenger of Allah ^ was preaching
underground in Makkah.”
$And offer your Salah neither aloud nor in a low voice,}
Ibn ‘Abbas said: “When he prayed with his Companions, he
would recite Qur’an loudly, and when the idolators heard that,
they insulted the Qur’an, and the One Who had revealed it and
the one who had brought it. So Allah said to His Prophet sfe:
%}
iAnd offer your Salah (prayer) neither aloud} means, do not recite
it aloud, lest the idolators hear you and insult the Qur’an,
i<r, i-ij*
inor in a low voice,} means, nor recite it so quietly that your
companions cannot hear the Qur’an and learn it from you.
iO'i Cft £~}j}
ibut follow a way between.}”^
This was also reported in the Two SahihsP* Ad-Dahhak also
narrated something similar from Ibn ‘Abbas, and added:
[1) At-Tabari 17:580.
* 1 2 * Ahmad 1 :23.
* 3 * Fath Al-Bari 8 :257 , Muslim 1 :329 .
106
Tafsir Ibn Kathir
“When he migrated to Al-Madlnah, this no longer applied, and
he recited as he wished.”* 1 *
Muhammad bin Ishaq said that Ibn ‘Abbas said, “When the
Messenger of Allah jgj recited Qur’an quietly while he was
praying, the (idolaters) would disperse and refuse to listen to
him; if one of them wanted to hear some of what he was
reciting in his prayer, he would tiy to listen without anyone
seeing him, because he was afraid of them. If he realized that
anybody knew he was listening, he would go away lest they
harm him, so he would stop listening. If the Prophet jg
lowered his voice, those who wanted to listen to his recitation
could not hear anything, so Allah revealed,
4And offer your Salah neither aloud ^
meaning, do not recite aloud, lest those who want to listen
disperse for fear of attracting unwelcome attention,
4C? oik
inor in a low voice,} but do not make your voice so soft that the
one who is trying to listen without being seen cannot hear
anything at all. Perhaps he will pay attention to some of what
he hears and benefit from it.
ixf Jib 1C
4but follow a way between.}”^
This was the view of ‘Ikrimah, Al-Hasan Al-Basri and
Qatadah that this Ayah was revealed concerning recitation in
prayer. 13 * It was narrated from Ibn Mas'ud: “Do not make it so
soft that no one can hear it except yourself.”* 4 *
Declaration of Tawhid
*
jtji 2 *11
4And say: " All the praises and thanks be to Allah, Who has
*'■ At-Tabari 17:584.
* 2 * At-Tabari 17:585.
* 3 * At-Tabari 17:587.
* 4 ' At-Tabari 17:589.
Surah 17. Al-Isrd’ ( 110-111 ) ( Part-15 )
107
not begotten a son...”}
because Allah has stated that the Most Beautiful Names
belong to Him, and has declared Himself to be above having
any faults or defects.
/ >}■ / ji A/ // /'/ • •!> * ^ A'/, 4 v
J illi/i W jjj 'Jj jiO; 2 liJ' xJ-' Jsjf
<fAnd sfli/ : “All the praises and thanks be to Allah, Who has
not begotten a son, and W7io has no partner in (His)
dominion..."}
indeed, He is Allah, (the) One, the Self-Sufficient Master, Who
begets not, nor was He begotten, and there is none co-equal or
comparable unto Him.
I; % i &
inor He is low to have a supporter.}
means, He is not so humble or weak that He needs to have a
helper or supporter or adviser, rather He Alone, with no
partner or associate, may He be exalted, is the Creator of all
things and is the One Who is running and controlling them by
His will, with no partner or associate.
* % i & &
inor He is low to have a supporter).}
Mujahid said: He does not form an alliance with anyone, nor
does He seek the support or help of anyone.' 1 '
iAnd magnify Him with all magnificence.} means, glorify and
extol Him far above whatever the transgressors and aggressors
say.
Ibn Jarir recorded that Al-Qurazi used to say about this
Ayah,
y 4jj, juA-i
iAnd say : "All the praises and thanks be to Allair, Wlro has
not begotten a son . .."}
that the Jews and Christians said that Allah has taken a son;
m
At-Tabari 17:590.
108
Tafsir Ibtt Kathir
the Arabs said, “At Your service, You have no partner except
the partner You have, and You possess him and whatever he
owns; and the Sabians and Magians said, “If it were not for
the supporters of Allah, He would be weak.” Then Allah
revealed this Ayah :
& « % i J? ij a 4/ % & i; $ i 4 \ & sai &
iAnd. say: " All the praises and thanks be to Allah, Who has
not begotten a son, and Who has no partner in (His) dominion,
nor is He low to have a supporter. And magnify Him with all
magnificence
End of Tafsir Surah Subhan (Surat Al-Isra’). And to Allah be
the praise and blessings.
hi
At-Tabari 17:590.
Surah 18. Al-Kahf (Part-15)
109
The Tafsir of Surat Al-Kahf
(Chapter - 18)
Which was revealed in Makkah
What has been mentioned about the Virtues of this
Surah and the first and last ten Ayat, which provide
protection from the Dajjal
Imam Ahmad recorded that Al-Bara’ said: “A man recited Al-
Kahf and there was an animal in the house which began
acting in a nervous manner. He looked, and saw a fog or
cloud overhead. He mentioned this to the Prophet ag, who
said:
uKeep on reciting so and so, for this is the tranc/uillity which
descends when one reads Qur'an or because of reading
Qur'an ;» ll)
This was also recorded in the Two SahihsP 1 This man who
recited it was Usayd bin Al-Hudayr, as we have previously
mentioned in our Tafsir of Surat Al-Baqarah.
Imam Ahmad recorded from Abu Ad-Darda’ that the Prophet
^ said:
{jA | Jjt jA Olj' J—&
‘iWlwever memorizes ten Ayat from the beginning of Surat Al-
Kahf will be protected from the Dajjal.
This was also recorded by Muslim, Abu Dawud, An-Nasal and
At-Tirmidhi. According to the version recorded by At-Tirmidhi,
djf ^jA oUl ^jA E '
^Whoever memorizes three Ayat from the beginning of Al-Kahf . »
I 1 * Ahmad 4 :281 .
[2) Fath Al-Bari 6 :7 19 , Muslim 1 :548 .
I 3 * Ahmad 5 :196.
110
Tafsir Ibn Kathlr
He said, it is “ Hasan Sahih.” 1 ' 1
In his Mustadrak, Al-Hakim recorded from Abu Said that the
Prophet said:
ti jjljl J i\j:\ iiii Jl ^ ^ 53
•Whoever recites Siirat Al-Kahf on Friday, it will illuminate
him with light from one Friday to the next . »
Then he said: “This Hadith has a Sahih chain, but they (Al-
Bukhari and Muslim) did not record it.” 121 Al-Hafiz Abu Bakr
Al-Bayhaqi also recorded it in his Sunan from Al-Hakim, then
he narrated with his own chain that the Prophet sg said:
(liiUiJl ^3i aJ CJl S icJy U5 Sjp \'f ja*
“ Whoever recites Surat Al-Kahf as it was revealed, it ivill be a
light for him on the Day of Resurrection
In the Name of Allah, the Most Gracious, the Most Merciful.
'jjJi LX jX J l 3 ; /) Jj tXj. Je Jjil
•P
1 a' o' 1— k jojjl Urtj-J' ■*o-d
-/'I
’sS IS ' j >'4> ii'
il. All praise is due to Allah, Wlw has sent down to His
servant the Book, and has not placed therein any crookedness.}
42. (He has made it) straight to give warning of a severe
punishment from Him, and to give good news to the believers,
who do righteous deeds, that they slwll have a fair reward .}
43. They shall abide therein forever .}
44. And to warn those who say, "Allah has begotten a child."}
45 . No knowledge have they of such a thing, nor had their
fathers. Mighty is the word that comes out of their mouths.
They utter nothing but a lie.}
111 Muslim 1 :555, Abu DawQd 4:497, An-Nasal in Al-Kubra 6:236 &
Tuhfat Al-Ahwadhi 8 : 195 .
121 Al-tlakim 2:368.
,3 * Al-Bayhaqi 3 :249.
Surah 18. Al-Kahf (1-5) (Part-15) 111
The Revelation of the Qur’an brings both Good News and
a Warning
In the beginning of this Tafsir, we mentioned that Allah,
praises His Holy Self at the beginning and end of matters, for
He is the One to be praised in all circumstances, all praise
and thanks be to Him, in the beginning and in the end. He
praises Himself for revealing His Mighty Book to His Noble
Messenger Muhammad si, which is the greatest blessing that
Allah has granted the people of this earth. Through the
Qur’an, He brings them out of the darkness into light. He has
made it a Book that is straight, neither distorted nor
confusion therein. It clearly guides to a straight path, plain
and manifest, giving a warning to the disbelievers and good
news to the believers. This is why Allah says:
/J &
iand lias not placed therein any crookedness.} meaning, there is
nothing twisted or confusing about it. But He has made it
balanced and straightforward as He said;
i(He has made it) straight }, meaning straightforward,
Oi 'jjAi dV jxl J }
ito give warning of a severe punishment from Him,}
meaning, to those who oppose His Prophet jg and disbelieve in
His Book, He issues a warning of severe punishment hastened
in this world and postponed to the world Hereafter.
iZl
ifrom Him} means, from Allah. For none can punish as He
punishes and none is stronger or more reliable than Him.
iand to give good news to the believers,} means, those who believe
in this Qur’an and confirm their faith by righteous actions.
# # V\}
ithat they shall have a fair reward.} means, a beautiful reward
from Allah.
212
Tafsir Ibn Kathir
iTIwy shall abide therein } means, in what Allah rewards them
with, and that is Paradise, where they will live forever.
i&}
iforever .} means, for always, never ending or ceasing to be.
4 | v '-dj yu
fAnd to warn 1/iose tu/io say, "A/la/i lias begotten a child." }
Ibn Ishaq said: “These are the pagan Arabs, who said, “We
worship the angels who are the daughters of Allah.’ ” 1 ' 1
ife i -s ^
iNo knoivledge have they of such a thing,} meaning, this thing
that they have fabricated and made up.
AUfii
inor had their fathers .} meaning, their predecessors.
iMighty is the ivord } This highlights the seriousness and
enormity of the lie they have made up. Allah says:
- >> *- i' '
iMighty is the word that comes out of their mouths .}
meaning, it has no basis apart from what they say, and they
have no evidence for it apart from their own lies and
fabrications. Hence Allah says:
iThey utter nothing but a lie.}
Reason why this Surah was revealed
Muhammad bin Ishaq mentioned the reason why this Surah
was revealed. He said that an old man from among the people
of Egypt who came to them some forty-odd years ago told him,
m
At-Tabari 17:595.
723
Surah 18. Al-Kahf (1-5) ( Part-15 )
from Ikrimah that Ibn ‘Abbas said:
“The Quraysh sent An-Nadr bin Al-Harith and TJqbah bin Abi
Mult to the Jewish rabbis in Al-Madinah, and told them: ‘Ask
them (the rabbis) about Muhammad, and describe him to
them, and tell them what he is saying. They are the people of
the first Book, and they have more knowledge of the Prophets
than we do.’ So they set out and when they reached Al-
Madinah, they asked the Jewish rabbis about the Messenger
of Allah sg. They described him to them and told them some of
what he had said. They said, ‘You are the people of the
Tawrah and we have come to you so that you can tell us
about this companion of ours.’ They (the rabbis) said, ‘Ask him
about three things which we will tell you to ask, and if he
answers them then he is a Prophet who has been sent (by
Allah); if he does not, then he is saying things that are not
true, in which case how you will deal with him will be up to
you. Ask him about some young men in ancient times, what
was their story? For theirs is a strange and wondrous tale.
Ask him about a man who travelled a great deal and reached
the east and the west of the earth. What was his story? And
ask him about the Ruh (soul or spirit) - what is it? If he tells
you about these things, then he is a Prophet, so follow him,
but if he does not tell you, then he is a man who is making
things up, so deal with him as you see fit.’ So An-Nadr and
TJqbah left and came back to the Quraysh, and said: ‘O people
of Quraysh, we have come to you with a decisive solution
which will put an end to the problem between you and
Muhammad. The Jewish rabbis told us to ask him about some
matters,’ and they told the Quraysh what they were. Then they
came to the Messenger of Allah sg and said, 'O Muhammad,
tell us,’ and they asked him about the things they had been
told to ask. The Messenger of Allah jg said,
jUlti lit I Op
«/ will tell you tomorrow about what you have asked me.*
but he did not say Tf Allah wills.’ So they went away, and the
Messenger of Allah jg stayed for fifteen days without any
revelation from Allah concerning that, and Jibril, peace be
upon him, did not come to him either. The people of Makkah
started to doubt him, and said, ‘Muhammad promised to tell
114
Tafsir Ibn Kathir
us the next day, and
now fifteen days have
gone by and he has
not told us anything
in response to the
questions we asked.’
The Messenger of
Allah jg felt sad
because of the delay
in revelation, and was
grieved by what the
people of Makkah
were saying about
him. Then Jibril came
to him from Allah
with the Surah about
the companions of Al-
Kahf, which also
contained a rebuke
for feeling sad about
the idolators. The
Surah also told him
about the things they
had asked him about,
the young men and
the traveler. The
question about the Ruh was answered in the Ayah;
/% A* * i* A* * '/A*
if
4And they ask you concerning the Ruh (the spirit); say: "The
Ruh...” Ml7:85]. m
^ nt iagiiai Vi
//.✓ / >* ✓ / 1 > x*" / A „ • '•* „
I JU«1 iyj LJ^as-l
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1 Oj bjij [jl lis |y»l_3 JLjjjis
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46. Perhaps, you would kill yourself in grief, over their
footsteps, because they believe not in this narration .}
47. Verily, we have made that which is on earth an adornment
At-Tabari 17:592.
335
Surah 18. Al-Kahf(6-8 ) ( Part-15 )
/or it, in order that We way test which of them are best in
deeds. $
i8. And verily, We shall make all that is on it bare, dry soil .}
Do not feel sorry because the Idolators do not believe
Allah consoles His Messenger for his sorrow over the
idolators because they would not believe and keep away from
him. He also said:
4 So destroy not yourself in sorroiu for them .} [35:8]
iAnd grieve not over them .4 [16:127]
vi JLi-t ^}
ilt may be that you are going to kill yourself with grief, that
they do not become believers.} [26:3]
meaning, maybe you will destroy yourself with your grief over
them. Allah says:
iPerhaps, you would kill yourself in grief, over their footsteps,
because they believe not in this narration.}
meaning the Qur’an.
&}
iin grief}
Allah is saying, ‘do not destroy yourself with regret.’ Qatadah
said: “killing yourself with anger and grief over them.” 11 ’
Mujahid said: “with anxiety.”^ 2 ' These are synonymous, so the
meaning is: ‘Do not feel sorry for them, just convey the
Message of Allah to them. Whoever goes the right way, then he
goes the right way only for the benefit of himself. And whoever
goes astray, then he strays at his own loss, so do not destroy
yourself in sorrow for them.’
m At-Tabari 17: 597-598.
,21 At-Tabari 17:598.
Surah 18. Al-Kahf (9-12) ( Part-15 )
117
jOjJx-
49 . Do you think that the people of Al-Kahf and Ar-Raqim
were a wonder among Our signs?}
410. When the young men fled for refuge to Al-Kahf. They
said: “Our Lord! Bestow on us mercy from Yourself, and
facilitate for us our affair in the right way!"}
411. Therefore, We covered up their hearing in Al-Kahf for a
number of years.}
412. Then We raised them up, that We might test which of the
tivo parties was best at calculating the time period they tarried.}
The Story of the People of Al-Kahf
Here Allah tells us about the story of the people of Al-Kahf in brief
and general terms, then He explains it in more detail. He says:
4Do you think} - O Muhammad -
oty
4 that the people of Al-Kahf and Ar-Raqim were a wonder
among Our signs?}
meaning, their case was not something amazing compared to
Our power and ability, for the creation of the heavens and
earth, the alternation of night and day and the subjugation of
the sun, moon and heavenly bodies, and other mighty signs
indicate the great power of Allah and show that He is able to
do whatever He wills. He is not incapable of doing more
amazing things than the story of the people of the Cave.
Similarly, Ibn Jurayj reported Mujahid saying about,
4Do you think that the people of Al-Kahf and Ar-Raqim were a
wonder among Our signs?}
“Among Our signs are things that are more amazing than
this.” 11 !
m
At-Tabari 17:601.
129
Surah 18. Al-Kahf (9-12) (Part-15)
they fled taking refuge in the cave of a mountain, where they
hid from their people. When they entered the cave, they asked
Allah to show mercy and kindness towards them,
/ //«/ / / V
iOur Lord! Bestcnv on us mercy from Yourself,}
meaning, ‘give us Your mercy and conceal us from our people.’
it u
iand facilitate for us our affair in the right way.}
means, direct our matter well, i.e., grant us a good end. As
was reported in the Hadith :
® Iju - j oj L t- jL is ^ja 0 i~
^Wimtever You have decreed for us, make its consequences
goodn .I 1 '
iTherefore, We covered up their hearing in the cave for a
number of years.}
meaning, *We caused them to sleep when they entered the
cave, and they slept for many years.’
{Then We raised them up} from that slumber, and one of them
went out with his Dirhams (silver coins) to buy them some food,
as it will be discussed in more detail below. Allah says:
iThen We raised them up, that We might test which of the two
parties}
meaning, the two parties who disputed about them,
\jJ O &^}
iwas best at calculating the time period that they tarried. }
It was said that this refers to how long they stayed in the cave.
Cr (*ri JpJij (i-»v o** i^r
111 Ahmad 6: 147.
120
Tafsir Ibn Kathir
Liii jiJ x^jjJ Jt J ^ _jV j Jj j Ljj 'jllii '_yLi jl .-fj _^li
CJ^* > ^gU Ij VjJ 4-4JI* x<ujj 1 ^ 'j LLii
H“4^' til <i' "ii' lij il^ ; 4i' ,J* ^Jol o*-i jJLUt
X*' S* P t**y ‘£*-»v j* jPj P JP
413. We narrate unto you their story with truth: Truly, they
were young men who believed in their Lord (Allah), and We
increased them in guidance.}
il4. And We made their hearts firm and strong when they
stood up and said: “Our Lord is the Lord of the heavens and
the earth, never shall we call upon any god other than Him; if
ive did, we should indeed have uttered an enormity in
disbelief .}
415. These our people have taken for worship gods other than
Him. Why do they not bring for them a clear authority? And
who does more wrong than he who invents a lie against Allah.}
416. (77ie young men said to one another:) “And when you
withdraw from them, and that which they worship, except
Allah, then seek refuge in the cave; your Lord will open a way
for yon from His mercy and toill make easy for you your affair."}
Their Belief in Allah and their Retreat from their People
From here Allah begins to explain the story in detail. He states
that they were boys or young men, and that they were more
accepting of the truth and more guided than the elders who
had become stubbornly set in their ways and clung to the
religion of falsehood. For the same reason, most of those who
responded to Allah and His Messenger sg were young people.
As for the elders of Quraysh, most of them kept to their
religion and only a few of them became Muslims. So Allah tells
us that the people of the cave were young men. Mujahid said,
“I was informed that some of them wore some kind of earrings,
then Allah guided them and inspired them to fear Him, so
they recognized His Oneness, and bore witness that there is
no god besides Him.”* 11
Surah 18. Al-Kahf (13-16) ( Part-15 )
227
iand We increased them in guidance.}
From this and other similar Ayat, several scholars, such as Al-
Bukhari and others, understood that faith may increase, that
it may vary in degrees, and that it may fluctuate. 111 Allah
says:
iatid We increased them in guidance.} as He said elsewhere:
4 . o$j}
iWhile as for those who accept guidance, He increases their
guidance and bestows on them their Taqwa.} [47:17]
% till {JJC <<$ uS>
<As for those who believe, it has increased their faith, and they
rejoice.} [9:124],
i...that they may grow more in faith along with their (present)
faith.} [48:4]
There are other Ayat indicating the same thing.
It has been mentioned that they were followers of the religion
of Al-Maslh Isa, ‘isa bin Maryam, but Allah knows best. It
seems that they lived before the time of Christianity altogether,
because if they had been Christians, the Jewish rabbis would
not have cared about preserving because of their differences.
We have mentioned above the report from Ibn ‘Abbas that the
Quraysh sent a message to the Jewish rabbis in Al-Madinah
to ask them for things with which they could test the
Messenger of Allah sg, and they told them to ask him about
these young men, and about Dhul-Qarnayn (the man who
traveled much) and about the Rah. This indicates that this
stoiy was something recorded in the books of the People of the
Book, and that it came before Christianity. And Allah knows
best.
m
Fath Al-Bari 6 :426 .
122
Tafsir Ibn Kathir
iAnd We made their hearts firm and strong when they stood
up and said: "Our Lord is the Lord of the heavens and the
earth,)>
Here Allah is saying: *We gave them the patience to go against
their people and their city, and to leave behind the life of
luxury and ease that they had been living.’ Several of the
earlier and later Tafsir scholars have mentioned that they were
sons of the kings and leaders of Byzantium, and that they
went out one day to one of the festivals of their people. They
used to gather once a year outside the city, and they would
worship idols and offer sacrifices to them. They had an
arrogant, tyrannical king who was called Decianus, who
commanded and encouraged the people to do that. When the
people went out to attend this gathering, these young men
went out with their fathers and their people, and when they
saw their people’s actions with clear insight, they realized that
the prostrations and sacrifices the people were offering to their
idols should only be dedicated to Allah, Who created the
heavens and the earth. Each of them started to withdraw from
his people and keep aloof from them. The first one of them to
move away on his own went and sat in the shade of a tree,
then another came and sat with him, then another came and
sat with them, then four more followed suit one by one. None
of them knew the others, but they were brought together by
the One Who instilled faith in their hearts.
As it says in the Hadith recorded by Al-Bukhari with an
incomplete chain of narrators from ‘A’ishah (may Allah be
pleased with her), the Messenger of Allah $g said:
a Souls are like recruited soldiers. Those that recognize one
another will come together, and those that do not recognize one
another will turn away from each another'^
Muslim also recorded this in his Sahih from the Hadith of
Suhayl from his father from Abu Hurayrah from the
I 1 * Muslim 4 :2031 .
223
Surah 18. Al-Kahf C13-161 (Part-15)
Messenger of Allah sgJ 1 ' People say that similar qualities or
characteristics are what bring people together.
So each of the young men was trying to conceal what he
really believed from the others, out of fear of them, not
knowing that they were like him. Then one of them said, “O
people, you know by Allah that only one thing is making you
leave your people and isolate yourselves from them, so let each
one of you say what it is in his case." Another said, “As for
me, by Allah I saw what my people are doing and I realized
that it was false, and that the only One Who deserves to be
worshipped Alone with out partner or associate is Allah Who
created everything, the heavens, the earth and everything in
between.” Another said, “By Allah, the same thing happened to
me.” The others said the same, and they all agreed and
became brothers in faith. They adopted a particular location as
a place of worship and began worshipping Allah there, but
their people found out about them and told their king about
them. The king ordered them to appear before him, and asked
them about their beliefs. They told him the truth and called
him to Allah, as Allah says about them:
Of jJ O’jV'j o y -. ' J ' yj tfy j] ^
iAtid We made their hearts firm and strong when they stood
up and said : "Our Lord is the Lord of the heavens and the
earth, never shall we call upon any god other than Him ..."}
Never (Lari) implies an absolute and eternal negation,
meaning, ‘this will never happen, and if we were to do that it
would be false.’ So Allah says about them:
\\ uii
i - if we did, we should indeed have uttered an enormih/ in
disbelief.}
meaning, untruth and utter falsehood.
J V jj lAjjJ ijAjld lily
iThese, our people, have taken for worship gods other than Him
(Allah). Why do they not bring for them a clear authority?}
Fath A l- Bari 1 : 87 .
124
Tafsir Ibn Kathir
meaning, why do they not produce some clear evidence and
genuine proof for their behavior?
4And who does more wrong than he who invents a lie against
Allah. >
They said: *but by saying that they are lying transgressors.’ It
was said that when they called their king to believe in Allah,
he refused, and warned and threatened them. He commanded
them to be stripped of their clothing bearing the adornments
of their people, then he gave them some time to think about
the situation, hoping that they would return to their former
religion. This was a way that Allah showed kindness for them,
because during that time they managed to escape from him
and flee from persecution for the sake of their religion. This is
what is prescribed in the ShaiTah during times of trial and
persecution - a person who fears for his religion should flee
from his persecutors, as was reported in the Hadlth:
..... jLaH ,*il ykj JC>Jt Lie- (JU
Ji Zi4i
a Soon there will come a time when the best wealth any of you
can have will be sheep, which he can follow to the tops of the
mountains and places where rain falls, (fleeing) for the sake of
his religion from persecution.
In such cases, it is allowed to seclude oneself from people, but
this is not prescribed in any other case, because by such
seclusion one loses the benefits of congregational and Friday
prayers.
These young men were determined to flee from their people,
and Allah decreed that for them, as He says about them,
4And when you withdraw from them, and that which they
worship, except Allah , $>
meaning, when you depart from them and follow a different
religion, opposing their worship of others besides Allah, then
hi
Path Al-Bdri 7:11.
125
Surah 18. Al-Kahf (13-16) (Part-15)
separate from them in a physical sense too.
i
4 then seek refuge in the cave; your Lord will open a way for
you from His mercy 4
meaning, He will bestow His mercy upon you, by which He will
conceal you from your people.
4and xvill make easy for you your affair. $ means, He will give you
what you need.
So they left and fled to the cave where they sought refuge.
Then their people noticed they were missing, and the king
looked for them, and it was said when he could not find them
that Allah concealed them from him so that he could not find
any trace of them or any information about them, as Allah
concealed His Prophet Muhammad jg and his Companion
[Abu Bakr] As-Sidd!q, when they sought refuge in the cave of
Thawr. The Quraysh idolaters came in pursuit, but they did
not find him even though they passed right by him. When the
Messenger of Allah $g noticed that As-Siddlq was anxious and
said, “O Messenger of Allah, if one of them looks down at the
place of his feet, he will see us,” he told him:
iiil j£\j U Jz d u»
«0 Abu Bakr, what do you think of two who have Allah as
their third ?»
And Allah said:
i! 0 Cjf i£ji H & yfi
^ sti y .***# i!
& !#£. jd
4If you help him not, for Allah did indeed help him when the
disbelievers drove him out, the second of the two; when they
were in the cave, he said to his companion: ‘‘Do not grieve,
surely, Allah is with us." Then Allah sent down His
tranquillity upon him, and strengthened him with forces which
226
Tafsir Ibn Kathir
you saw not, and made the word of those ivho disbelieved the
lower, while the Word of Allah became the higher ; and Allah is
All-Mighty, All-Wise. $ [9:40]
The story of this cave (Thawr) is far greater and more
wondrous than that of the people of the Cave.
o'j preA 1 -- i - & if" jj'y
J5 ji&. cA *¥ ij hi }^S 4 Jiliri
. •{ A- >r -
427. And you might have seen the sun, when it rose, declining
to the right from their cave, and when it set, turning away
from them to the left, while they lay in the midst of the cave.
That is from the Aydt of Allah. He whom Allah guides, he is
the rightly-guided ; but he whom He sends astray, for him you
will find no guardian to lead him.}
The Location of the Cave
This indicates that the entrance to the cave faced north,
because Allah tells us that when the sun was rising, sunlight
entered the cave
4 the right}, meaning that the shade decreased towards the
right, as Ibn ‘Abbas, Said bin Jubayr and Qatadah said:
ideclining} means leaning. 1 11 Every time the sun rises on the
horizon, its rays decline until there is nothing left in such a
place when it reaches its zenith. So Allah said,
4JV4J' O'i 'i}j^
4and when it set, turning away from them to the left,}
meaning, it entered their cave from the left of its entrance, which
means from the west. This proves what we say, and it is clear to
anyone who thinks about the matter and has some knowledge of
astronomy and the paths of the sun, moon and stars. If the
m
At-Tabari 17:620.
227
Surah 18. Al-Kahf (17 ) ( Part-15 )
entrance of the cave faced east, nothing would have entered it
when the sun set, and if it faced the direction of the Qiblah (in this
case, south), nothing would have entered it at the time of sunrise
or sunset, and the shadows would have leaned neither to the
right nor the left. If it had faced west, nothing would have entered
it at the time of sunrise, until after the sun had passed its zenith,
and would have stayed until sunset. This supports what we have
said, and to Allah is the praise.
Ibn ‘Abbas, Mujahid and Qatadah said that “turning away
from them” means that it would shine on them and then leave
them. 11 ' Allah has told us this, and He wants us to
understand it and ponder its meaning, but He did not tell us
the location of this cave, i.e., in which country on earth it is,
because there is no benefit for us in knowing that, and no
legislative objective behind it. If there was any spiritual or
religious interest that could be served by our knowing that,
Allah and His Messenger would have taught us about it, as
the Prophet *g said:
Ai;, Vi &ji Ji ‘f&’X Up Is) u»
“/ have not left anything that will bring you closer to Paradise
and keep xjou further away from Hell but I have certainly
taught you about if.» |21
So Allah has told us about the features of the cave, but He
did not tell us where it is, and He said,
0* jjy lit piiit Sjj}
iAnd you might have seen the sun, when it rose, declining
from their cave.}
Malik narrated from Zayd bin Aslam, “Leaning.”
ithe right, and when it set, turning away from them to the
left, while they lay in the midst of the cave.}
meaning, the sun entered the cave without touching them,
because if it had touched them, it would have burnt their
111 At-Tabari 17:621 ,622.
‘Abdur-Razzaq 11:125.
128
Tafsir Ibn Kathtr
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^ 5 ^ bodies and clothes.
This was the view of
Ibn ‘Abbas. 111
foil
•U oj LtU'i>7
iThat is from the Ayat of
Allah), how He guided
them to this cave
where He kept them
alive, and the sun and
wind entered the cave
preserving their
bodies. Allah says,
4«i' Oi>'* 02 Zlli^
iThat is from the Ayat
of Allah.) Then He
says:
if+S\ ii' -4-' l>*)
iHe whom Allah guides,
he is the rightly-guided;)
meaning that He is
the One Who guided
these young men to
true guidance among their people, for the one whom Allah
guides is truly guided, and the one whom Allah leaves astray
will find no one to guide him.
^ jLo >4& 3,i3' 3& j£\ o'S -fgfj :>j & ^j)
^ ' : W j\Slj |iy-2 oiUJj >4-2 0^l5 (vj^ 6 oil*' jJ
il8. And you ivould have thought them awake, whereas they
were asleep. And \Ne turned than on their right and on their
left sides, and their dog stretching forth his two forelegs at the
Wasid. Had you happened upon them, you would certainly
have turned back from than in flight, and would certainly have
been filled with awe of them.)
m
At-Tabari 17:620.
Surah 18. Al-Kahf(18 ) ( Part-15 ) 129
Their Sleep in the Cave
Some of the scholars mentioned that when Allah caused them
to sleep, their eyelids did not close, lest disintegration took
hold of them. If their eyes remained open to the air, this would
be better for the sake of preservation. Allah says:
'6i\z3$
iAnd you ivould have thought them aivake, whereas they were
asleep. >
It was mentioned that when the wolf sleeps, it closes one eye
and keeps one eye open, then it switches eyes while asleep.
^ JV* o' jj o'S j ^
iAnd V\/e turned them on their right and on their left sides,}
Ibn ‘Abbas said: “If they did not turn over, the earth would
have consumed them.” 111
iand their dog stretching forth his two forelegs at the Wastd}
Ibn ‘Abbas, Mujahid, Said bin Jubayr and Qatadah said: “The
Wasld means the threshold.” 121 Ibn ‘Abbas said: “By the
door.” 131 It was said: “On the ground.” The correct view is that
it means on the threshold, i.e., at the door.
iVerily, it shall be closed upon them} [104:81
Their dog lay down at the door, as is the habit of dogs. Ibn
Jurayj said, “He was guarding the door for them.” 141 It was his
nature and habit to lie down at their door as if guarding them.
He was sitting outside the door, because the angels do not
enter a house in which there is a dog, as was reported in As-
Sahih, nor do they enter a house in which there is an image, a
person in a state of ritual impurity or a disbeliever, as was
111 At-Tabari 17:620.
121 At-Tabari 17:624,625.
131 At-Tabari 17:625.
141 At-Tabari 17:625.
130
Tafsir Ibn Kathtr
narrated in the Hasan Hadith)^ The blessing they enjoyed
extended to their dog, so the sleep that overtook them
overtook him too. This is the benefit of accompanying good
people, and so this dog attained fame and stature. It was said
that he was the hunting dog of one of the people which is the
more appropriate view, or that he was the dog of the king’s
cook, who shared their religious views, and brought his dog
with him. And Allah knows best.
Allah says:
>4-4 (n? 6 cJjii' ffr
4Had you happened upon them, you ivould certainly have
turned back from them in flight, and ivould certainly have been
filled with awe of them >
meaning that Allah made them appear dreadful, so that no
one could look at them without being filled with terror,
because of the frightening appearance they had been given.
This was so that no one would come near them or touch them
until the appointed time when their sleep would come to an
end as Allah willed, because of the wisdom, clear proof and
great mercy involved in that.
j' 1 L*ji LSLj iyii jsLi J'j-® (44:
j £2 iixjf ji fey fU) c %\ iju y;
o) (♦f*! .4 .. jt — 1* j **— 4 3^/ ULd. ^ 1,1:
4 v 'll ob j j" 1 >C*4i bjfh
419. Likeivise, We ivoke them that they might question one
another. A speaker among them said: " How long have you stayed
(here)?" They said: "We have stayed a day or part of a day ." They
said: " Your Lord knozos best hoto long you have stayed (here).
So send one of you with this silver coin of yours to the toivn, and
let him find out which is the Azkafood, and bring some of that to
you. And let him be careful and let no man know of you. ’>
420. "For, if they come to know of you, they ivill stone you or
turn you back to their religion ; and in that case you will never
be successful ."4
m
Abu Dawud 2 : 192-193 with different wording.
131
Surah 18. Al-Kahf (19-20) ( Part-15 )
Their awakening and sending One of Themselves to buy
Food
Allah says: ‘just as We caused them to sleep, We resurrected
them with their bodies, hair and skin intact, and nothing
lacking in their form and appearance.’ This was after three
hundred and nine years. This is why they asked each other,
iHow long have you stayed (li ere)?} meaning, *how long have you
slept?’
4-^ji 3**
iThey said: "VJe have stayed a day or part of a day."}
because they entered the cave at the beginning of the day, and
they woke up at the end of the day, which is why they then said,
4^4 -{Ji J**!
4". ..or a part of a day." They said: "Your Lord knows best
hoiv long you have stayed..."}
meaning, ‘Allah knows best about your situation.’ It seems that
they were not sure about how long they had slept, and Allah
knows best. Then they turned their attention to more pressing
matters, like their need for food and drink, so they said:
iSo send one of you with this silver coin of yours ^
They had brought with them some Dirhams (silver coins) from
their homes, to buy whatever they might need, and they had
given some in charity and kept some, so they said:
iSo said one of you with this silver coin of yours to the town,}
meaning to their city, which they had left. The definite article
indicates that they were referring to a known city.
ita, & $
iand let him find out which is the Azka food.} Azka means
“purest”, as Allah says elsewhere.
^ jfi* £ £ iCJ-jj jit jii
132
Tafsir Ibn Kathir
4And had it not been for the grace of Allah and His mercy on
you, not one of you would ever have been pure [Zakal from
sins ^ [24:21] and
ilndeed whosoever purifies himself fTazakka ] shall achieve
success.} [87:14]
From the same root also comes the word Zakah, which makes
one’s wealth good and purifies it.
4And let him be careful } meaning when he goes out buying food
and coming back. They were telling him to conceal himself as
much as he could,
4444. ij^+L jt \x4
4and let no man know of you. For, if they come to know of
you, they will stone you}
means, ‘if they find out where you are,’
ithey will stone you or turn you back to their religion ;}
They were referring to the followers of Decianus, who they
were afraid might find out where they were, and punish them
with all kinds of torture until they made them go back to their
former religion, or until they died, for if they agreed to go back
to their (old) religion, they would never attain success in this
world or the Hereafter. So they said:
<\5d 'H 542
4and in that case you will never be successful.}
o&Z ii ^ ^ & ipU iS I 4^j}
jl +> \ 4 ) yul (4^.
421. And thus We made their case known, that they might
know that the promise of Allah is true, and that there can be no
doubt about the Hour. (Remember) when they (the people)
233
Surah 18. Al-Kahf(21 ) ( Part-15 )
disputed among themselves about their case, they said:
" Construct a building over them; their Lord knows best about
them," (then) those who won their point said: “We verily, shall
build a place of worship over them."}
How the People of the City came to know about Them;
building a Memorial over the Cave
iil'i £=*)} .
4 And thus We made their case known,} means, “We caused the
people to find them.’
/••✓ <r«/ < ■'/. s • < J/ , ^ f f • «'>*’ v
vjj V itLlii ol> *sA juj
4 that they might know that the promise of Allah is true, and
that there can be no doubt about the Hour.}
Several scholars of the Salaf mentioned that the people of that
time were skeptical about the Resurrection. ‘Ikrimah said:
“There was a group of them who said that the souls would be
resurrected but not the bodies, so Allah resurrected the people
of the Cave as a sign and proof of resurrection.”* 1 ’ They
mentioned that when they wanted to send one of their
members out to the city to buy them something to eat, he
disguised himself and set out walking by a different route,
until he reached the city, which they said was called Daqsus.
He thought that it was not long since he left it, but in fact
century after century, generation after generation, nation after
nation had passed, and the country and its people had
changed. He saw no local landmarks that he recognized, and
he did not recognize any of the people, elite or commoners. He
began to feel confused and said to himself, “Maybe I am crazy
or deluded, maybe I sun dreaming.” Then he said, “By Allah, I
am nothing of the sort, what I know I saw last night was
different from this.” Then he said, “I had better get out of
here.” Then he went to one of the men selling food, gave him
the money he had and asked him to sell him some food. When
the man saw the money he did not recognize it or its imprint,
so he passed it to his neighbor and they all began to pass it
111 Tdrikh At-fabari 2:9.
Surah 18. Al-Kahf (22) (Part-15)
m aaeaffitt V,4^ose who won their
' point said: “We verily,
ghall tuild a place of
worship over them."}
^ W- c . >M-^-rv > -rr-t Those who said this
were the people of
>^5.y:r, @ power and influence,
but were they good
UypfJS people or not? There
j is some debate on
r / „' c ^ 's' this point, because
the Prophet sg said:
i>4p' «*>' Cr*' 1
lit ^>,>>41 J-^- 5
fiy^^ v 3V^ r^ Uj
© <lAllsh has cursed lhe
« Allsh has cursed the
Op who took the graves of
« M> Pro P'’ cte “»? ri * w ;
>--- s&fty " V> e0HS P eo r e flS P‘ aces °f
<Jc^=> ot did c£'j l§p '-*_»Az4^2-ij zuors/n)^' 11 Warning
y? what they •f-
^ " - - " II We have reported
about the Commander
of the faithful TJmar bin Al-Khattab that when he found the
grave of Danyal (Daniel) in Iraq during his period of rule, he gave
orders that news of this grave should be withheld from the
people, and that the inscription containing mention of battles
etc., that they found there should be buried. 12 '
^ ^>£ J L± '4y^>
& Jp * 3ft y f&k £ nh ft 4 i ^
4^jtU >fj V^- 5 ij (r&
422 . They say they were three, the dog being the fourth among
111 Fath Al-Bari 1 :634.
' 2 ' Al-Bidayah Wan-Nihayah 7 :88.
136
Tafsir Ibn Kathir
them; and they say they were five, the dog being the sixth,
guessing at the unseen; and they say they were seven, and the
dog being the eighth. Say: "My Lord knows best their number;
none knows them but a few." So debate not except with the
clear proof. And consult not any of them (about the people of
the Cave).}
Their Number
Allah tells us that people disputed over the number of the
people of the Cave. The Ayah mentions three views, proving
that there was no fourth suggestion. Allah indicates that the
first two opinions are invalid, by saying,
iguessittg at the unseen }, meaning that they spoke without
knowledge, like a person who aims at an unknown target - he
is hardly likely to hit it, and if he does, it was not on purpose.
Then Allah mentions the third opinion, and does not
comment on it, or He affirms it by saying,
iand the dog being the eighth .} indicating that this is correct and
this is what happened.
4Say: "My Lord knows best their number..."}
indicating that the best thing to do in matters like this is to
refer knowledge to Allah, because there is no need to indulge
in discussing such matters without knowledge. If we are given
knowledge of a matter, then we may talk about it, otherwise
we should refrain.
i ±4 %
inone knows them but a few.} of mankind. Qatadah said that Ibn
‘Abbas said: “I am one of the few mentioned in this Ayah; they
were seven.” 1 * 1 Ibn Jurayj also narrated that ‘Ata’ Al-Khurasani
narrated from him, “I am one of those referred to in this Ayah,"
At-Tabari 17:642.
137
Surah 18. Al-Kahf (23-24) ( Part-15 )
and he would say: “Their number was seven.”’ 11 Ibn Jarir
recorded that Ibn ‘Abbas said:
inone blows them but a few.} “I am one of the few, and they
were seven.” The chains of these reports narrated from Ibn
‘Abbas, which say that they were seven, are Sahih, and this is
in accordance with what we have stated above.
4 So debate not except with the clear proof.}
meaning, gently and politely, for there is not a great deal to be
gained from knowing about that.
}And consult not any of them (about the people of the Cave).}
meaning, They do not have any knowledge about it except
what they make up, guessing at the unseen; they have no
evidence from an infallible source. But Allah has sent you, O
Muhammad, with the truth in which there is no doubt or
confusion, which is to be given priority over all previous books
and sayings.’
i 'ij jSi'j ii' iLio o' ^ tsQ cA>* 'tj}
i
*.?,*’■*■*» ^ oi r. d*J
423. And never say of anything, “I shall do such and such
thing tomorrow.”}
424. Except (with the saying), "If Allah wills!" And remember
your lord when you forget and say: "It may be that my Lord
guides me to a nearer way of truth than this."}
Saying “If Allah wills" when determining to do
Something in the Future
Here Allah, may He be glorified, shows His Messenger jfe the
correct etiquette when determining to do something in the
future; this should always be referred to the will of Allah, the
m
At-Tabari 17:642.
138
Tafslr Ibti Kathir
Knower of the Unseen, Who knows what was and what is yet
to be and what is not to be, and how it will be if it is to be. It
was recorded in the Two Sahihs that Abu Hurayrah said that
the Messenger of Allah said:
tjjj - ol^il -JlUl iffei llfll p SjlS ^ jUlid, Ji»i)
- j'jil jsb 14^1
‘tMi J* J Jtf Z\jj - Jj jjj t jj|
■SH ?*•' J>“*j 1 jlwj ■— id*; ;f^ll V[ jd; jju
a 5~f^ tdi>J p lii Jli oj Jii 3J t.Jl ^jJij
“5. UU> jil j 1 jjaUJjD
ifSulayman bin Dawud (peace be upon them both) said:
“Tonight I will go around to seventy women [according to
some reports, it was ninety or one hundred women] so
that each one of them will give birth to a son who will fight
for the sake of Allah.” It was said to him , [according to
one report, the angel said to him] “Say: ‘If Allah wills’",
but he did not say it. He went around to the women but
none of them gave birth except for one who gave birth to a
half-formed child.* The Messenger of Allah sg said, «Bt/
the One in Whose hand is my soul, had he said, "If Allah
wills,” he would not have broken his oath, and that would
have helped him to attain what he wanted .» According to
another report, *They would all have fought as horsemen in
the cause of Allah . » 1 1 1
At the beginning of this Surah we discussed the reason why
this Ayah was revealed: when the Prophet jg was asked about
the story of the people of the Cave, he said, “I will tell you
tomorrow.” Then the revelation was delayed for fifteen days.* 2 '
Since we discussed this at length at the beginning of the
Surah, there is no need to repeat it here.
^C4_j ij[ JZj
iAnd remember your Lord when you forget ^
*** Fath Al-B&ri 6 :41 Muslim 3 : 1275.
[2i At-Tabari 17 :592 .
239
Surah 18. Al-Kahf (23-24) (Part-15)
It was said that this means, if you forget to say “If Allah wills",
then say it when you remember. This was the view of Abu Al-
‘Aliyah and Al-Hasan Al-Basri.* 11 Hushaym reported from Al-
A‘mash from Mujahid that concerning a man who swears an
oath, Ibn ‘Abbas said “He may say If Allah wills’ even if it is a
year later.” Ibn ‘Abbas used to interpret this Ayah:
4 And remember your Lord token you forget}
in this way. Al-A‘mash was asked, “Did you hear this from
Mujahid?" He said, “Layth bin Abi Salim told it to me.” 12 * The
meaning of Ibn ‘Abbas’ view, that a person may say “If Allah
wills”, even if it is a year later, is that if he forgets to say it
when he makes the oath or when he speaks, and he
remembers it later, even a year later, the Sunnah is that he
should say it, so that he will still be following the Sunnah of
saying “If Allah wills”, even if that is after breaking his oath.
This was also the view of Ibn Jarir, 131 but he stated that this
does not make up for breaking the oath or mean that one is
no longer obliged to offer expiation. What Ibn Jarir said is
correct, and it is more appropriate to understand the words of
Ibn Abbas in this way. And Allah knows best.
'il iLia o' iiU'i Joli jl * jLiJ Zjiyu ~dj}
4And never say of anything, “I shall do such and such thing
tomorrow.'' Except (with the saying), "If Allah wills!" And
remember your Lord when you forget}
At-Tabarani recorded that Ibn ‘Abbas said that this meant
saying, “If Allah wills.”' 41
4and say : "It may be that my Lord guides me to a nearer way
of truth than this."}
meaning, *if you (O Prophet) are asked about something you
111 At-Tabari 17:645.
121 At-Tabari 17:645.
131 At-Tabari 17:646.
' 4 ' At-Tabarani in Al-Awsat 7 :4545 .
241
Surah 18. Al-Kahf (25-26) (Part-15)
such as Mujahid and others among the earlier and later
generations.
iAnd they stayed in their cave three hundred years ,}
Qatadah said, this was the view of the People of the Book, and
Allah refuted it by saying:
i\*4 4 *^
^Say : “Allah knows best how long they stayed.. ."}
meaning, that Allah knows better than what the people say.’ 1 ’
This was also the view of Mutarraf bin ‘Abdullah. 12 ’ However,
this view is open to debate, because when the People of the
Book said that they stayed in the cave for three hundred
years, without the extra nine, they were referring to solar
years, and if Allah was merely narrating what they had said,
He would not have said,
^adding nine.}
The apparent meaning of the Ayah is that Allah is stating the
facts, not narrating what was said. This is the view of Ibn
Jarir (may Allah have mercy on him). And Allah knows best.
4^\) j £}
iHcrw clearly He sees, and hears (everything)!}
He sees them and hears them. Ibn Jarir said, “The language
used is an eloquent expression of praise.”’ 3 ’ The phrase may
be understood to mean, how much Allah sees of everything
that exists and how much He hears of everything that is to be
heard, for nothing is hidden from Him! It was narrated that
Qatadah commented on this Ayah:
At-Tabari 17:647.
> 2 ’ At-Tabari 17:648.
< 3 ’ At-Tabari 17:650.
142
TafsTr Ibn Kathtr
iHow clearly He sees, and hears (everything)!}
“No one hears or sees more than Allah .” 111
iThey have no protector other than Him, and He makes none to
share in His decision and His rule.}
meaning, He, may He be glorified, is the One Who has the
power to create and to command, the One Whose ruling
cannot be overturned; He has no adviser, supporter or
partner, may He be exalted and hallowed.
J* Jol. V J* Jyl t> ff\)}
yi 2C1 js> y> ,4ij jjUjv |4ej cjif ^ j
O* ^ ^ yj GjJt jj^jt lSj ij
4$r$
427 . And recite what has beeti revealed to you (O Muhammad)
of your Lord's Book. None can change His Words, and none
will you find as refuge other than Him.}
428. And keep yourself (O Muhammad) patiently with those
who call on their Lord morning and afternoon, seeking His
Face; and let not your eyes overlook them, desiring the pomp
and glitter of the life of the world; and obey not him whose
heart We have made heedless of Our remembrance, and who
follows his own lusts, and whose affair has been lost.}
The Command to recite the Qur’an and to patiently
keep Company with the Believers
Commanding His Messenger jg to recite His Holy Book and
convey it to mankind, Allah says,
iNone can cltange His Words,} meaning, no one can alter them,
distort them or misinterpret them.
m
At-Tabari 17:650.
243
Surah 18. Al-Kahf (27-28) (Part-15)
Cft -*-4
iand none ivill you find as a refuge other than Him >
It was reported that Mujahid said, “A shelter,”* 1 ' and that
Qatadah said, “A helper or supporter.” 12 ' Ibn Jarir said: “Allah
is saying, ‘if you O Muhammad, do not recite what is revealed
to you of the Book of your Lord, then you will have no refuge
from Allah.’ ” 13 ' As Allah says:
u> iifj oil; U
Si
iO Messenger! Proclaim (the Message) which has been sent
down to you from your Lord. And if you do not, then you have
not conveyed His Message. Allah will protect you from
mankind. ^[5:67]
^ jj j[) Ifjt
iVerily, He Who has given you the Qur'an, will surely bring
you back to the place of return. $ [ 28 : 85 ]
meaning, ‘He will call you to account for the duty of conveying
the Message which He entrusted you with.’
$And keep yourself patiently with those who call on their Lord
morning and afternoon, seeking His Face
meaning, sit with those who remember Allah, who say “La
Itaha niallah”, who praise Him, glorify Him, declare His
greatness and call on Him, morning and evening, all the
servants of Allah, whether rich or poor, strong or weak. It was
said that this was revealed about the nobles of Quraysh when
they asked the Prophet si to sit with them on his own, and
not to bring his weak Companions with him, such as Bilal,
>" At-Tabari 17:651.
121 At-Tabari 17 :651 .
131 At-Tabari 17:651.
Tafsir Ibn Kathtr
Ammar, Suhayb, Khabbab and Ibn Mas*ud. They wanted him
to sit with them on his own, but Allah forbade him from doing
that, and said,
< 1 Yj)
iAnd him not away those who invoke their Lord, morning and
afternoon. )
Allah commanded him to patiently content himself with sitting
with those people (the weak believers), and said:
iAnd keep yourself patiently with those who call on their Lord
morning and afternoon...)
Imam Muslim recorded in his Sahih that Sa‘d bin Abi Waqqas
who said: “There was a group of six of us with the Prophet jg.
The idolators said, Tell these people to leave so they will not
offend us.’ There was myself, Ibn Mastid, a man from Hudayl,
Bilal and two other men whose names I have forgotten. Allah’s
Messenger sg thought to himself about whatever Allah willed
he should think about, then Allah revealed:
< > > .sit' -'"lit ~
iftrb Oy-Jj t/jJ' fji* jjy
iAnd him not away those who invoke their Lord, morning and
afternoon.)
Only Muslim reported this; excluding Al-Bukhari .' 11
iand let not your eyes overlook them, desiring the pomp and
glitter of the life of the world;)
Ibn ‘Abbas said, ‘(this means) do not favor others over them , 121
meaning do not seek the people of nobility and wealth instead
of them.’
iand obey not him whose heart We have made heedless of Our
remembrance )
111 Muslim 4:1878.
121 At-Tabari 18:6.
Surah 18. Al-Kahf (29) ( Part-15 )
145
TW
iS&tmn means, those who are
distracted by this
world from being
committed to the
religion and from
worshipping their
Lord.
iand whose affair
(deeds) has been lost.)
means, his actions
and deeds are a
foolish waste of time.
Do not obey him or
admire his way or
envy what he has. As
Allah says elsewhere:
Uj!' Jyt) jVfi. u>j' =*
«■: • ' : - •>' r.
vi»*j yijj) aj
4A»d strain not your
eyes in longing for the
things We have given for enjoyment to various groups of them, the
splendor of the life of this world, that We may test them thereby. But
the provision of your Lord is better and more lasting > [20:131]
LjIj cnUj iM txxl >Ci. «U . ; ^5v-3 o*,
OiUi.j j! j
’ Ujj J.
jj JL_i! ^ off '
"i' * *
4J- j j3L-e.-Ot> 3j <->J Ai/.
;TS
^ . .✓. ^ •- r * >> *>♦
<• Sit *..* V-
j[n) *Jf l^i
y »/• yy- P *'*/• ✓ ^ » -'•//' /''J /
' (j“* t ^
<29. And say: "The truth is from your Lord." Then whosoever
wills, let him believe; and whosoever wills, let him disbelieve.
Verily, We have prepared for the torongdoers, a Fire ivhose
walls will be surrounding them. And if they ask for drink, they
will be granted water like Al-Muhl, that will scald their faces.
Terrible is the drink, and an evil Murtafaq /$>
147
Surah 18. Al-Kahf(29 ) ( Part-15 )
Qat&dah said, “Ibn Mas“ud melted some gold in a grove, and
when it became liquid and foam rose to the top, he said, this
is the thing that is most like Al-Muhl .”* 1 * Ad-Dahhak said:
“The water of Hell is black, and it itself is black and its people
are black.”* 2 ' There is nothing contradictory in these
comments, for Al-Muhl includes all of these unpleasant
characteristics, it is black, evil-smelling, thick and hot, as
Allah said,
4[it] will scald their faces . ^ meaning because of its heat. When
the disbeliever wants to drink it and brings it close to his face,
it will scald it so that the skin of his face falls off into it.
Said bin Jubayr said, “When the people of Hell get hungry,
they will ask for relief from it, and they will be given the tree
of Zaqqum from which they will eat. The tree will tear off the
skin of their faces, and if anyone who knew them were to pass
by, he would recognize the skin of their faces in the tree. Then
they will feel thirsty, so they will ask for drink, and they will
be granted water like Al-Muhl, that is what has been heated to
the ultimate temperature. When it is brought near their
mouths, the flesh of their faces from which the skin has been
torn off will be baked.”* 3 ' After describing this drink in these
horrifying qualities, Allah says:
^Terrible is the drink, $ meaning, how awful this drink is.
Similarly, He says in another Ayah :
4 tLf it
iand be given to drink boiling water so that it cuts up their
bowels .) [47:15]
iThey will be given to drink from a boiling spring.) [88:5]
_________
m At-Tabari 18:13.
* 2 ' At-Tabari 18:13.
* 3 ' At-Tabari 18:14.
149
Surah 18. Al-Kahf (30-31) ( Part-15 )
4 they will be adorned} means, with jewelry.
AJ* ->J J!$ If, ^
Awith bracelets of gold,} Allah says elsewhere:
fvo; Si
4and pear/s and their garments therein will be of silk} (22:23|.
This is explained in more detail here, where Allah says:
A£P£ Cu >££}
}and they will wear green garments of Sundus and Istabraq.}
Sundus refers to a fine garment, like a shirt and the like, and
Istabraq is thick and shiny velvet.
je IJj U0-*}
AThey will be Muttaki'in therein on Ara'ik.
The word Muttaki'in implies lying down, or it was said that it
means sitting with one’s legs crossed, which is closer to the
meaning here. In a Sahih Hadith, the Prophet jg said:
jf? Sti ui
«As for me, I do not eat sitting with legs crossed
(Muttaki'an)'». [1]
Ara’ik is the plural of Arikah, which is a bed under a canopy.
And Allah knows best.
AHow good is the reward, and what an excellent place of rest
(Murtafaq)! }
means, how blessed is Paradise as a reward for their good
deeds. And what an excellent Murtafaq means, and how good
a place to dwell and rest and stay. Previously, Allah had said
of Hell,
J j*
ATerrible is the drink, and an evil place of rest (Murtafaq)!}
[18:29].
PI
Tuhfat Al-Ahwadhi 5 :557 .
Surah 18. Al-Kahf (32-36) ( Part-15 ) 151
The Example of the Rich Idolators and the Poor Muslims
After mentioning the idolators who were too arrogant to sit
with the poor and weak among Muslims, showing off before
them with their wealth and noble lineage, Allah then gives a
parable for them of two men, one of whom Allah gave two
gardens of grapes, surrounded with palm trees and cultivated
with crops throughout. All of the trees and plants were
abundantly fruitful, providing readily accessible, good quality
produce. Allah says:
i<0\ 0# (%}
iEach of those two gardens brought forth its produce ,}
meaning, produced its fruits,
%}
iand failed not in the least therein,} meaning, nothing at all was
diminishing.
4& £«%
iand We caused a river to gush forth in the midst of both.}
means, rivers were flowing through them here and there.
42 /» m
iAnd he had Thamar,} It was said that what was meant here
was wealth, and it was said that what was meant were fruits,
which is the more apparent meaning here. This is also
supported by the alternative recitation, Thumr, which is the
plural of Thamrah (fruit) just as Khushb is the plural of
Khashab (wood). Others recite it as Thamar . 11 *
4'M
iand he said} the owner of the two gardens
4£jj(k .*^J}
ito his companion in the course of discussion}
means, while he was disputing with him and boasting to him
and showing off,
m
At-Tabari 18:21.
152
Tafsir Ibn Kathir
i&> % ft
il am greater than you in wealth and have a mightier
entourage.}
meaning, 1 have more servants, attendants and children.’
Qatadah said, “This, by Allah, is the wish of the immoral to
have a lot of wealth and a large entourage.
4‘irr^. pJ-i '£> j '~*j}
AAnd he went into his garden having been unjust to himself.}
meaning, in his disbelief, rebellion, arrogance and denial of the
Hereafter.
itJuA JL*» J DA Z &}
A He said: "1 do not think this will ever perish."}
Thus he was allowing himself to be deceived because of the
plants, fruits and trees that he saw, and the rivers flowing
through the different parts of his gardens. He thought that it
could never come to an end or cease or be destroyed. This was
because of his lack of understanding and the weakness of his
faith in Allah, and because he was enamored with this world
and its adornments, and because he disbelieved in the
Hereafter. So he said:
A" And I do not think the Hour will ever come..."} meaning, will
ever happen
l+L by- olfV if) til OjjJ
Aand if indeed I am brought back to my Lord, I surely shall
find better than this when I return to Him.}
meaning, *if there is a Hereafter and a return to Allah,, then I
will have a better share than this with my Lord, for if it were
not that I am dear to Him, He would not have given me all
this.’ As Allah says elsewhere:
fSst; if ol iff) <J‘ od j}
m
At-Tabari 18:22.
Surah 18. Al-Kahf (37-41) ( Part-15 ) 153
iBut if I am brought
back to my Lord, surely
there will be for me the
best with Him [41:50]
lliilij ji Jrr= > ,J jt O. i ^
<($<& & ju;
iHave you seen him
who disbelieved in Our
Ay at and said: "1 shall
certainly be given wealth
and children [if I will be
alive again). ”>[19:77]
He took it for granted
that Allah would give
him this, without any
sound evidence for
that. The reason why
this Ayah was revea-
led was because of Al-
‘As bin Wa’il, as we
will explain in the
appropriate place, if
Allah wills. In Allah
we put our trust.
jr
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437. His companion said to him during his discussion: “Do
you disbelieve in Him Who created you out of dust, then out of
Nutfah , then fashioned you into a man?"}
*’* A drop of sperm. Usually used to refer to the mixture of the male
and female discharge .
Surah 18. Al-Kahf (37-41) ( Part-15 )
255
4 ^
iand none shall I associate as partner with my Lord.}
meaning, He is Allah, the One Who is to be worshipped Alone,
with no partner or associate.
Then he said:
VI* jii Li' oj-j aIi L V! ijjs V «i' »Li U
^ i'
4It was better for you to say, when you entered your garden,
‘That which Allah wills! There is no power but with Allah!' If
you see me less than you in wealth, and children.}
Here he was urging and encouraging him to say that, as if he
was saying, “When you entered your garden and looked at it
and liked it, why would’nt you praise Allah for the blessings
He gave you and the wealth and children that He has given to
you and not to others? Why did you not say That which Allah
wills! There is no power but with Allah!?’ ” One of the Salaf
said, “Whoever is delighted with something in his
circumstances or his wealth or his children, let him say, That
which Allah wills! There is no power but with Allah!’ ” This is
based on this Ayah. It was reported in the Sahih from Abu
Musa that the Messenger of Allah said:
a jiL. V| iy Vj jy- V jfS ^ -S Jj. i&{ Vb
‘Shall I not tell you about some of the treasure of Paradise? La
hawla wa Id quwwata ilia billah (There is no power or might
but with Allah) .» ,li
4^~»r Jt 3
4It may be that my Lord will give me something better than
your garden,} in the Hereafter
iand will send on it} on your garden in this world, which you
think will never come to an end or cease to be,
111 Fath Al-Bari 1 1 :217, Muslim 4 :2076.
256
Tafsir Ibn Kathir
ui
iHusban from the sky,) Ibn ‘Abbas, Ad-Dahhak and Qatadah' 1 '
said - emd Malik narrated that Az-Zuhri said - a punishment
from heaven. The apparent meaning is that it is a mighty rain
which would disrupt his garden and uproot its plants and
trees. As he said:
4 then it will be as a barren slippery earth.) meaning, smooth mud
in which one cannot get a foothold. Ibn ‘Abbas said, “Like land
without vegetation, where nothing grows. ’’ ,21
4 £ 3 ®
iOr the water thereof becomes Ghawran)
means, it disappears into the earth, which is the opposite of
flowing water that seeks the surface of the earth. So Gha’ir is
to go lower, as Allah says:
iSay: " Tell me! If your water were Ghawran, who then can
supply you with flowing water?") [67:30]
meaning, water that flows in all directions. And here Allah
says:
4i j & ujt y4
40r the water thereof (of the gardens) becomes deep-sunken
(underground) so that you will never be able to seek it.)
Ghawr is from the same root as Gha’ir and has a similar
meaning, but is more intensive.
J Jyy d® Jp E d®
442. So his fruits were encircled (with ruin). And began
Yuqallibu his hands over what he had spent upon it, while it
111 At-Tabari 18:25.
121 At-Tabari 18:26.
157
Surah 18. Al-Kahf (42-44) ( Part-15 )
was all destroyed on its trellises, and he could only say:
“Would that I had ascribed no partners to my Lord!"}
}43 . And he had no group of men to help him against Alldlt,
nor could he defend (or save) himself .}
444. There (on the Day of Resurrection), Al-Waldyah ivill be
for Allah (Alone), the True God. He (Allah) is the best for
reivard and the best for the final end.}
The Evil Results of Kufr
Allah says:
4So his fruits were encircled}, meaning his wealth, or according to
the other opinion, his crops. What is meant is that what this
disbeliever was afraid of and what the believer had terrified him
actually had happened. A storm struck his garden, a garden
which he had erroneously thought would last forever,
distracting him from thoughts of Allah, may He be glorified.
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4And he began Yuqallibu his hands over what he had spent
upon it,}
Qatadah said: “He was clasping his hands together in
gesture of regret and grief for the wealth he had lost.”
4 ^ j*b j <j&^. 3yti}
a
4and he could only say: " Would that I had ascribed no,
partners to my Lord!" And he had no group of men } [l 1
meaning a clan or children, as he had vainly boasted,
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4to help him against Allah, nor could he defend himself. There,
Al-Walayah will be for Allah, the True God.
Here there are differences in recitation. Some of the reciters
pause at the word there,
4Mlk;^k Cj}
m
At-Tabari 18:27.
158
Tafsir Ibn Kathir
inor could he defend himself there.}, i.e., at that time, when Allah
sends the punishment upon him, there will be no one to save
him. Then they start the next phrase with Al-Walayah;
k
4Al-Walayah will be for Allah, the True God.}
Some of them pause at the phrase
4: Cj}
4nor could he defend himself} and start the next phrase;
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iTItere, Al-Walayah will be for Allah, the True God.}
There is a further difference in the recitation of the word Al-
Walayah. Some read it as Al-Walayah, which gives the
meaning that all allegiance will be to Allah, i.e., on that Day
everyone, believer or disbeliever, will return to Allah, for
allegiance and submission to Him when the punishment
comes to pass. This is like the Ayah:
i&Z&Z }SZ k\ ijSli j& ££}
4So when they saw Our punishment, they said: "We believe in
Allah Alone and reject (all) that we used to associate with Him
as partners."} [40:84] and Allah says concerning the
Fir‘awn;
j* Siir-l Ir*. ‘ii CfjJ' VJ j» iJjJjf JS TiJ
iTill when drowning overtook him, he said: "/ believe that
none has the right to be worshipped but He in Whom the
Children of Israel believe, and I am one of the Muslims." Now!
While you refused to believe before and you were one of the
mischief-makers . } [ 1 0:90-9 1 ]
Some others read it as Al-Wilayah, meaning that on that Day
the rule will belong to Allah, the True God. Some read Haqqu
(True) refering to Al-Wilayah, as in the Ayah-,
Jp Ly» (jl£==y
V't: v
4The sovereignty on that Day will be the true (sovereignty).
159
Surah 18. Al-Kahf (45-46) (Part-15)
belonging to the Most Gracious (Allah), and it will be a hard
Day for the disbelievers } [25:26).
Others it read Haqqi referring to Allah, may He be glorified, as
in the Ayah:
iThen they are returned to Allah, their True Protector .} (6:62)
So Allah says:
4C** C'_P 5 *.
4 He (Allah) is the best to reward and the best for the final
end.}
for deeds that were done for the sake of Allah, their reward is
good and their consequences are all good.
’id Ja U a-U .iT lij)' 5** ip* Vi ?
lllJJ' KmJ Oyjfj Jllii !J ijXii oJjX
d „-sY\ iV*
445. And mention the parable of the worldly life: it is like the
water which We send down from the sky, and the vegetation of
the earth mingles with it, and becomes fresh and green. But
(later) it becomes dry and broken pieces, which the winds
scatter. And Allah is able to do everything .}
446. Wealth and children are the adornment of the life of this
ivorld. But the good righteous deeds that last, are better with
your Lord for rexvard and better for hope.}
The Parable of the Worldly Life
Allah says:
iAnd mention } O Muhammad, to the people,
4Q!i\ ip-' &}
4 the parable of the worldly life}, its transient nature and how
will eventually cease and come to an end.
ijfii P * iPS Si i#
it
161
Surah 18. Al-Kahf (45-46) (Part-15)
c ^ . A ->- Uilll &
«77iis world is sweet and green. i* 11 '
Between Wealth and Good Deeds
ju^
4 Wealth and children are the adornment of the life of this
world. }
This is like the Ayah :
f ^ ScJfj t ^)> ^ 4^ uJ£j
iBeautified for men is the love of things they covet; women,
children, vaulted hoards of gold... 4 [3:14],
Allah says:
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iYour wealth and your children are only a trial, ivhereas Allah!
With Him is a great reivard (Paradise).} [64:15]
turning towards Allah and worshipping Him is better for you
than keeping busy with them, and accumulating wealth for
them and going to extremes in feeling pity and compassion for
them. Allah says:
UjS ‘Ay x* jf- 0^*4^'
4But the good righteous deeds that last, are better with your
Lord for reivard and better for hope.}
Ibn ‘Abbas, Said bin Jubayr and others among the Salaf said
that the good righteous deeds that last are the five daily
prayers. ,2) ‘Ata’ bin Abi Rabah and Said bin Jubayr narrated
from Ibn ‘Abbas, “The good righteous deeds that last are
‘Subhan Allah (glory be to Allah)’, 'Al-Hamdu LiUah (praise be
to Allah)’, ‘Ld ilaha iUalldh (there is none worthy of worship
except Allah)’, and ‘Allahu Akbar (Allah is Most Great).’" 131 The
Commander of the faithful, ‘Uthman bin ‘Affan was
111 Muslim 4 :2098 .
121 At-Tabari 18:32.
131 At-Tabari 18:33.
162
Tafsir Ibn Kathir
questioned, “Which are the good righteous deeds that last?”
He replied, “They are: ‘Ld ildha illalldh, Subhdn Allah, Al-
Hamdu Lilldh, Allahu Akbar and Ld hawla wa la quwwata ilia
billah hti-‘Aliyil-‘Azim (there is no strength and no power except
with Allah the Exalted, the Almighty).’ ” This was recorded by
Imam Ahmad . 1,1
Imam Ahmad also recorded from a freed slave of the
Messenger of Allah sjg that he said:
ijiil Jfs\ iil j Jil Vi ill V : ^
y 2 ? C? _ _ yyi i aJ'Jij i4i xLD\j
‘j&O :2>JI jf, ibi ^
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« We// done! Well done for five things! (Hoiv heavy they will
weigh in the balance! "La ildha illalldh, Allahu Akbar, Subhdn
Allah, and Al-Haitidu Lilldh," and a righteous son zvho dies
and his parents seek the rezvard of Allah.* And he said: “We//
done! Well done for five things! Whoever meets Allah believing
in them, he zoill enter Paradise; if he believes in Allah, the Last
Day, Paradise and Hell, resurrection after death, and the
Reckoning* P*
ithe good righteous deeds that last,) ‘Ali bin Abi Talhah reported
that Ibn ‘Abbas said, “This is the celebration of the
remembrance of Allah, saying ‘Ld ildha illalldh, Allahu Akbar,
Subhdn Allah, Al-Hamdu Lilldh, Tabarak Allah, Ld hawla wa la
quwwata ilia billah, Astaghfirallah , Sallalldhu ‘aid Rasul-Allah’,
and fasting, prayer, Hajj, Sadaqah (charity), freeing slaves,
Jihad, maintaining ties of kinship, and all other good deeds.
These are the righteous good deeds that last, which will remain
in Paradise for those who do them for as long as heaven and
earth remain .” 131 Al-‘AwfI reported from Ibn ‘Abbas: “They are
111 Ahmad 1:71.
121 Ahmad 4 :237 .
131 At-Tabari 18:35.
Surah 18. Al-Kahf (47-49) ( Part-15 )
163
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‘Abdur-Rahman bin
Zayd bin Aslam said,
“They are all righteous
deeds.” 121 This was
also the view chosen
by Ibn Jarir, may Allah
have mercy on him.
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447. And (remember) the Day We shall cause the mountains to
pass away, and you will see the earth as a levelled plain, and
We shall gather them so that We will leave not one of than
behind. $
448. And they will be set before your Lord, aligned. (He ivill j
say :) " Now indeed, you have come to Us as We created you the
first time. Nay, but you thought that We had appointed no
meeting for you (with Us).")
449. And the Book ivill be produced, and you will see the
criminals, fearful of that which is therein. They will say: "Woe
111 At-Tabari 18:35.
121 At-Tabari 18:35.
165
Surah 18. Al-Kahf (47-49) ( Part-15 )
will be visible to their Lord, and not one of them will ibe
hidden from Him. Mujahid and Qatadah said,
iU
4 and you will see the earth as a levelled plain, $
“No one will be hidden or absent.”* 1 * Qatadah said, “There ViU
be no buildings and no trees.”* 2 *
40 (£* 0 f
iand we shall gather them, so that We will not leave one
them behind.}
means, *We shall gather them all, the first of them and the
last of them, and We shall not leave anyone behind, young or
old.’ As Allah says:
4Say: “(yes) verily, those of old, and those of later times. Ah
will surely be gathered together for an appointed meeting of <|
known Day.} [56:49,50]
4U2 }y. S&j pi m
4 That is a Day whereon mankind will be gathered together, ant jf
that is a Day when all will be present} [1 1:103].
iAnd they will be set before your Lord, aligned.}
This may mean that all of creation will stand before Allah
one row, as Allah says:
4@t^ & &)' 2 4 Z % b $ % 0
4The Day that Ar-Rilh (Jibrtl) and the angels will stand
aligned, they will not speak except him whom the Most
Gracious (Allah) allows, and he will speak what is right}
[78:38];
or it may mean that they will stand in rows, as Allah says:
0 4 ;
in
I 1 * At-Tabari 18:36.
* 2 * At-Tabari 18:36.
166
Tafsir Ibn Kathtr
iAnd your Lord comes ivith the angels in rmvs. j» (89:221
<£ 3}
iNow indeed, you have come to Us as We created you the first
time.} J
This is a rebuke to those who denied the Hereafter, a
reprimand before all creation. This is why Allah says to them:
iNay, but you thought that We had appointed no meeting for
you (with Us).},
meaning, you did not think that this would happen to you or
that it would come to pass.
idKfi gjj}
iAnd the Book will be produced,} the Book of deeds, which
contains a record of everything, major or minor, significant or
insignificant, great or small.
iand you will see the criminals, fearful of that which is therein.} of
their evil deeds and reprehensible actions.
CiJyij}
iTItey will say, "Woe to us!"} expressing words of regret for
having wasted their lives.
4 U ' Vi Ji ll f Uift 3ft}
iWhat sort of Book is this tlwt leaves neither a small thing nor
a large thing, but has recorded it with numbers!}
it has left no sin, major or minor, and no action, no matter
how small, but it has recorded it with the utmost precision
and accuracy.
ijL* u ij oijj }
iAnd they will find all that they did, present,} everything, both
good and evil, as Allah says,
•J 1 * y ^ i > ^ ^ ^ ^ \
Surah 18. Al-Kahf (47-49) (Part-15
1 67
iOn the Day when every person will be confronted with all the
good he has done} [3:30].
Allah says:
fj* fry.
iOn that Day man will be informed of ivhat he sent forward,
and what he left behind .} [75:13]
And Allah says:
j? 0
iThe Day when all the secrets will be exposed.} [86:9]
meaning, everything that is hidden in people’s hearts will
become known. Imam Ahmad recorded from Anas that the
Prophet jg said,
« Every traitor will have a banner on the Day of Resurrection,
by which he ivill be knmvn.^ 1 ^
It was also narrated in the Two Sahths, where one narration
J, o'ji ijJi- ojlii : Jl£ jJi -fr; iilliJl fy t\ji j> d- j£i
“On the Day of Resurrection, for every traitor a banner ivill bt
erected by his backside, and it will be said, "This is the betrayer
of so-and-so the son of so-and-so. "n 121
/ /'"I <" 1 . a [
siiij z&i Vj}
iand your Lord treats no one with injustice.}
means, He will judge between His creatures for all of their
deeds, and He will not treat any of His creatures \yith
injustice. He will overlook and forgive and have mercy, and He
will punish whomever He wills by His power, wisdom and
justice. He will fill Hell with the disbelievers and those who
have been disobedient. Then He will rescue the disobedient,
!
Ahmad 3 :142 .
121 Fath Al-Bari 12 :354, Muslim 3 :1361 .
168
Tafsir Ibn Kathir
and leave the disbelievers there for eternity. He is the Judge
Who never wrongs or oppresses. Allah says:
jrj yy t Jti L <t ^ji
iSurehj, Allah wrongs not even of the weight of a speck of
dust, but if there is any good, He doubles it > [4:40]
w
iAnd We shall set up Balances of justice on the Day of
Resurrection, then none will be dealt with unjustly in
anything.} Until His saying;
ito take account } [21:47]
And there are many similar Ayat.
Imam Ahmad recorded that ‘Abdullah bin Muhammad bin
‘Aqll heard Jabir bin ‘Abdullah say, “I was told about a Hadith
which a man heard from the Prophet jg, so I bought a camel
and put my saddle on it, then I traveled on it for a month
until I came to Ash-Sham,^ 1 * where ‘Abdullah bin Unays was.
I said to the doorkeeper, Tell him that Jabir is at the door.’ He
said, ‘Jabir bin ‘Abdullah?’ I said, ‘Yes.’ So he came out, still
putting his garment on, and embraced me, and I embraced
him, and said: 1 heard a Hadith narrated by you, that you
heard from the Messenger of Allah 3^5 about reciprocal
punishments. I was afraid that you or I would die before I
could hear it.’ He said, “I heard the Messenger of Allah sg say:
Y ji- lYjC. - SlUJl :JU j\ - iilliJl ^01 JJ-j Jp 4)1 ytj
“ Allah will gather the people - or His servants - on the Day of
Resurrection, naked, uncircumcised and Buhman . » I asked,
“What is Buhman?’ He said,
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111
Greater Syria .
169
Surah 18. Al-Kahf (50) (Part-15)
j* J4-3 ^4 ^3
«They will have nothing with them. Then a voice ivill call out
to them that will be heard by those far away just as easily as it
will be heard by those near: “I am the Sovereign, I am the
fudge. None of the people of Hell should enter Hell if he is
owed something by one of the people of Paradise, until I have
settled the matter, and none of the people of Paradise should
enter Paradise if he is owed something by one of the people of
Hell, until I settle the matter - even if it is only the case of a
slap." »
We said, ‘How will that be, when we have come before
Allah barefooted, naked, uncircumcised and having
nothing with us?’ He said,
[merit for] good deeds, and [ recompense ] for evil deeds .» |)|
Shuhah narrated from Al-‘Awwam bin Muzahim from Abu
‘Uthman from ‘Uthman bin ‘Affan, may Allah be pleased with
him, that the Messenger of Allah jg said:
«77?e animal who lost a horn will settle the score with the one
that has horns on the Day of Resurrection .» |21
It was recorded by ‘Abdullah the son of Imam Ahmad, a
there are corroborating narrations through other routes.
nd
A
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i je- Csi o? J-Q ^ J lii
OjAJiU, ->■** Oi ♦'-Jji’
i50. And (remember) when We said to the angels: "Prostrate
yourselves unto Adam.” So they prostrated themselves, except
Iblis. He was one of the Jinn; he disobeyed the command of his
Lord. Will you then take him and his offspring as protectory
and helpers rather than Me while they are enemies to you?
What an evil is the exchange for the wrongdoers.}
111 Ahmad 3:495.
' 2 ' Zawa’id Al-Musnad, 1:12.
170
Tafsir Ibtt Kathlr
The Story of Adam and Iblis
Allah points out to the Children of Adam the enmity of Iblis
towards them and their father before them, and rebukes those
who follow him and go against their Creator and Master. It is He
who created them from nothing and sustains and nourishes
them by His kindness, yet they still took Iblis as their friend and
declared their enmity towards Allah. So Allah says:
Gfi >0
iAnd (remember) when We said to the angels},
meaning all the angels, as was mentioned in the beginning of
Surat Al-Baqarah.W
iProstrate yourselves unto Adam} a prostration of respect and
honour, as Allah says:
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iAnd (remember) when your Lord said to the angels, “1 am
going to create a human (Adam) from dried (sounding) clay of
altered mud. So, when I have fashioned him completely and
breathed into him the soul which I created for him, then fall
(you) down prostrating yourselves unto him.} [15:28-29]
4So they prostrated themselves except Iblis . He was one of the
Jinn;}
meaning, his original nature betrayed him. He had been
created from smokeless fire, whereas the angels had been
created from light, as is stated in Sahih Muslim where it is
reported that ‘A’ishah, may Allah be pleased with her, said
that the Messenger of Allah sjg said:
it; fSl jl J>-'j ljU ^A £jU JA J JA
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HI
See volume one, the Tafsir of Surat Al-Baqarah 2:36.
Surah 18. Al-Kahf (50) ( Part-15 )
171
«The angels were created from light, Iblis was created from
smokeless fire, and Adam was created from that ivhich has been
described to you .» [1 ' !
When matters are crucial, every vessel leaks that which it
contains and is betrayed by its true nature. Iblis used to do
what the angels did and resembled them in their devotion and
worship, so he was included when they were addressed, but
he disobeyed and went against what he was told to do. 'So
Allah points out here that he was one of the Jinn, i.e., he was
created from fire, as He says elsewhere:
$1 am better than he. You created me from fire, and Yowl
created him from c/ay.^[38:76]
Al-Hasan Al-Basri said, “Iblis was not one of the angels, not
even for a second. He was the origin of the Jinn just as Adajm,
upon him be peace, was the origin of mankind.” This was
narrated by Ibn Jaiir with a Sahih chain. 12 '
s' &
ihe disobeyed the command of his Lord .}
meaning by stepping beyond the bounds of obedience to Allah.
Fisq (disobeying) implies going out or stepping beyond. When
the date emerges from its flower, the verb used in Arabic^ is
Fasaqat, the same verb is used to describe a mouse coming
out of its hole when it comes out to do damage. Then Allah
says, rebuking those who follow and obey Iblis:
iWill you then take him and his offspring as protectors am
helpers rather than Me}
meaning, instead of Me. This is why Allah says:
ill JL}
iWhat an evil is the exchange for the wrongdoers.}
This is like the Ayah in Surah Yd Sin where, after mentioning
I 1 * Muslim 4 :2294 .
121 At-Tabari 18:506.
Surah 18. Al-Kahf (52-53) (Part-15)
173
j if* jji [ / ; ;»* ,.j .Jtt (UjAAi O^' b- 5 ^ Jyi fjo¥
41^4^* V* b- 1 ^. pb ^*Ab* oyj£& '»o>
452. And (remember) the Day He will say: “Call those (so-
called) partners of Mine whom you claimed." Then they will
cry unto thetn, but they will not answer them, and We shall
put Mawbiq between them.}
453. And the criminals shall see the Fire and apprehend that
they are to fall therein. And they will find no way of escape
from it .)
Their Partners are not able to respond and the Criminals
are brought to the Fire
Allah tells us how He will address the idolaters on the Day of
Resurrection before all of creation, rebuking and scolding
them,
4^0
iCall those (so-called) partners of Mine whom you claimed.)
meaning, in the world. Call them today to save you from the
situation you are in! Allah says:
l*j |^=y>«k *bj p££lj»- U // Jj! fSjli- lT Zsfji j
iAnd truly, you have come unto Us alone as We created you
the first time. You have left what you were given behind your
backs and We do see not with you your intercessors whom you
claimed were your partners. Now all relations between you and
them have been cut off, and all that you used to claim has
vanished from you.) [6:94]
iThen they will cry unto them, but they will not answer
them.) As Allah says:
174
Tafsir Ibn Kathir
4And it will be said (to them) : "Call upon those partners of
yours,” then they will call upon than, but they will not answer
them .} (28:64)
And the Ayah :
4$ ^ A ?»' oA Crt 'S-A f-t Aj}
4And who is more astray than one ivlio calls others besides
Allah, such as ivill not answer him ^ (46:5)
Until the end of the two Ay at,
they have taken gods besides Allah, that they may grant
them honor. Nay, but they will deny their worship of them,
and become opponents to them.)> (19:81-82)
iand We shall put Matobiq between them.}
Ibn ‘Abbas, Qatadah and others said: “Destruction.” 1 ' 1 The
meaning is that Allah is stating that these idolaters will have
no way of reaching the gods they claimed in this world. He will
separate them in the Hereafter and neither party will have any
means of reaching the other. There will be devastation, great
horrors and other terrible things in between them. ‘Abdullah
bin ‘Amr understood the pronoun in the phrase “between
them" to refer to the believers and the disbelievers, 121 meaning
that the people of guidance and the people of misguidance will
be separated. This then is like the Ayab
4 fju 0}
4And on the Day when the Hour will be established - that Day
shall (all men) be separated .} (30:14)
iOn that Day men shall be divided .} [30:43],
111 At-Tabari 18:46.
121 AkTabari 18:46.
Surah 18. Al-Kahf (54) (Part-15)
175
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4(lt will be said), "And O you the criminals! Get you apart
this Day (from the believers).} [36:59]
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4And on the Day when We shall gather them all together, then
We shall say to those who joined partners, "Stop in your place!
You and your partners." Tl\en We shall separate between
them... 4 until,
t^&} ;
4And what they invented will vanish from them.} [10:28-30]
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4And the criminals shall see the Fire and apprehend that they
are to fall therein. And they will find no way of escape from
it.}
meaning when they see Hell with their own eyes, since it is
being dragged forth by seventy thousand reins, each pulled by
seventy thousand angels. When, j
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4 the criminals shall see the Fire},
they will realize that they cannot escape being thrown into lit,
and that will only intesify their anxiety and distress, because
the anticipation and fear of punishment is in itself a real
punishment.
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4 And they will find no way of escape from it.}
means, they will have no way of fleeing, it will be inevitable.
uKj JS* ^ ‘r-a J* til* J) lli r*>
454. And indeed We have given every kind of example in this
Qur'an for mankind. But, man is ever more quarrelsome than
anything.}
176
Tafsir Ibn Kathir
Examples put forth in the Qur’an
Allah says, In this Qur’an, We have explained to mankind and
given clear details of matters so that they will not stray from
the truth or be misled from the path of guidance. Despite this
explanation, man is very quarrelsome and opposes truth with
falsehood,’ except for those whom Allah guides to the path of
salvation. Imam Ahmad recorded that ‘Ali bin Abi Talib said
that the Messenger of Allah came to visit him and Fatimah,
the daughter of Allah’s Messenger at night, and said,
V'f»
4Are you not going to pray?}
I said, "O Messenger of Allah, our souls are in the Hand of
Allah. If He wills to wake us, He will wake us.” When I said
that, he went away without returning. Then I heard him as he
was walking away, slapping his thigh and saying,
& JiJ
4But, man is ever more quarrelsome than anything •K’ 11 '
It was also recorded in the Two Sahihs. m
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455. And nothing prevents men from believing, while the
guidance has come to them, and from asking forgiveness of their
Lord, except that the ways of the ancients be repeated with
them, or the torment be brought to them face to face.}
456. And We send not the Messengers except as bearers of
good news and wamers. But those who disbelieve, argue ivith
falsehood, in order to refute the truth thereby. And tliey take
My Ayat and that which they are warned for jest!}
111 Ahmad 1:112.
121 Fath Al-Bari 3:13, Muslim 1 :538.
177
Surah 18. Al-Kahf (55-56) ( Part-15 )
The Rebellion of the Disbelievers
Allah tells us about the rebellion of the disbelievers in ancient
times and in more recent times, and how they rejected tne
obvious truth even when they witnessed clear signs and
proofs. Nothing stopped them from following the truth except
their demand to witness with their own eyes the punishmejnt
which they were being warned about. As some of them said to
their Prophet:
{Hi Ji Lile jii— *li ^
4So cause a piece of the heaven to fall on us, if you are of the
truthful !} [26:187],
Others said:
^ '■ 4 vJjuu
iBring Allah's torment upon us if you are one of the truthful.}
[29:29]
The Quraysh said:
oil ; £3J ^ h* « > fo
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40 Allah! If this is indeed the truth from You, then rain doum
stones on us from the sky or bring upon us a painful torment .}
[8:32]
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4And they say : "O you to whom the Reminder has been sent
down! Verily, you are a mad man! Why do you not bring
angels to us if you are of the truthful?"} [15:6-7],
There are other Ayat refering to the same thing. Then Allah
says:
4'j0
o'
1
iexcept that the ways of the ancients be repeated with them,}
meaning, their overwhelming punishment, destroying every
last one of them. j
178
Tafsir Ibn Kathir
4>0uJ'
ior the tortnent be brought to them face to face.}
they see it with their own eyes, being directly confronted with
it. Then Allah says:
iAnd We send not the Messengers except as bearers of good
news and wamers .}
before the punishment they give good news to those who
believe in them and follow them, and warnings to those who
reject them and oppose them. Then Allah tells us about the
disbelievers who argue:
iwith falsehood, in order to refute the truth thereby .}
they tiy to weaken the truth that the Messengers brought, but
they cannot achieve that.
i& Cj }
iAnd they take My Aydt and that which they are warned for
jest! }
they take the proof, evidence and miracles sent with the
Messengers to warn them, and make them fear the
punishment;
ias a jest and mockery} and they make fun of them, which is the
worst type of disbelief.
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457. And who does more wrong than he who is reminded of the
Aydt (signs) of his Lord, but turns away from them, forgetting
what his hands have sent forth. Truly, V\/e have set aver their
hearts Akinnah, lest they should understand this (the Qur'an),
M
and in their ears, deafness. And if you call them to guidance,
even then they will never be guided.}
458. And your Lord is Most Forgiving, Owner of mercy. Were
He to call than to account for what they have earned, then
surely, He would have hastened their punishment . But they
have their appointed time, beyond which they will find no
escape .}
459. And these towns, We destroyed them when they did
wrong. And We appointed a fixed time for their destruction .}
The Worst People are Those Who turn away after being
reminded
Allah says, Who among My creatures does more wrong than
one who is reminded of the signs of Allah then turns av/ay
from them,’ i.e., ignores them and does not listen or pay
attention to them.
ik C ^}
4forgetting what his hands have salt forth.} means, bad deeds and
evil actions.
4Tndy, We have set over their hearts} means, the hearts of these
people,
4Z4J}
4Akimtah} means, coverings.
&
4lest they should understand this,} means, so that they will not
understand this Qur’an and its clear Message '
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ifjj
4and in their ears, deafness.} means that they will be deaf in an
abstract way, to guidance.
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4And if you call them to guidance, even then they ivill never be
guided.}
180
Tafslr Ibn Kathlr
JJHii
4And your Lord is Most Forgiving, Owner of mercy. ^
means, “your Lord, O Muhammad, is forgiving and has great
mercy.’
^IVere He to call them to account for what they have earned,
then surely, He would have hastened their punishment. }
This is like the Ayah:
4&Z oi jc dip u [
iiit
4 And 1 / Allah were to punish men for that which they earned,
He would not leave a moving creature on the surface of the
earth.} [35:45]
j 34 ^ fr ji ^ 10
4Bnf verily, your Lord is full of forgiveness for mankind in
spite of their wrongdoing. And verily, your Lord is (also)
severe in punishment} [13:6],
And there are many Ayat which say the same thing.
Then Allah tells us that He is patient, He conceals faults and
forgives sins. He may guide some of them from wrongdoing to
true guidance, and whoever continues in his evil ways, then
there will come to him a Day when infants will turn grey and
every pregnant female will shed her load. He says:
Oi J 0 0
iBut they have their appointed time, beyond which they will
find no escape.}
meaning, they will find no way out.
a
4 And these towns, We destroyed them when they did wrong.}
This refers to earlier nations in times past; “We destroyed them
because of their stubborn disbelief.’
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}And We appointed a fixed time for their destruction.}
Surah 18. Al-Kahf (60-65) ( Part-15 )
181
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‘We appointed for
them a set time limit,
not to be increased or
decreased. The same
applies to you, O ico
lators, so beware or
what happened to
them will happen to
you too, for you have
rejected the noble st
Messenger ar.d
greatest Prophet, aid
you are not dearer to
Us than them, so fear
My punishment and
wrath.’
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460. And (remember) when Musa said to his boy-servant: "I
will not give up until I reach the junction of the two seas or a
Huqub passes."}
462 . But when they reached the junction of the two seas, they
forgot their fish, and it took its way through the sea as in a
tunnel.}
462. So when they passed further on, Musa said to his boy-
servant: “Bring us our morning meal; truly, we have suffered
182
TafsTr Ibn Kathir
Nasaban in this, our journey."}
463. He said: “Do you remember when we betook ourselves to
the rock? 1 indeed forgot the fish; none but Shay tan made me
forget to remember it. It took its course into the sea in a strange
(way)!"}
464. [Musa] said: “That is what we have been seeking." So
they went back retracing their footsteps .}
465. Then they found one of Our servants, on whom We had
bestowed mercy from Us, and whom We had taught knowledge
from Us.}
The Story of Musa and Al-Khidr
The reason for Musa’s conversation with the boy-servant,
Yusha‘ bin Nun, was that he had been told about one of the
servants of Allah at the junction of the two seas, who had
knowledge which Musa had not been granted, so he wanted to
travel to meet him. So he said to that boy-servant of his:
41 will not give up} meaning, I will keep on traveling,
4until I reach the junction of the two seas} meaning, the place
where the two seas met.
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4or a Huqub passes.} meaning, even if I have to travel for a very
long time. Ibn Jarir (may Allah have mercy on him) said, “Some
of the scholars of the Arabic language said that Huqub means a
year in the dialect of [the tribe of) Qays,”* 1 * then he narrated
that ‘Abdullah bin ‘Amr said, “ Huqub means eighty years.”* 2 *
Mujahid said, “Seventy years.”* 3 * ‘Ali bin Abi Talhah reported
that Ibn ‘Abbas said that it means a lifetime. 14 * Qatadah and
111 At-Jabari 18:56.
* 2 * At-Jabari 18:56.
* 3 * At-Tabari 18:56.
* 4 * At-Tabari 18:57.
Surah 18. Al-Kahf (60-65) ( Part-15 )
2 83
Ibn Zayd said likewise. 111
Cj L j'.u Ljij \lLt}
tu/ien they reacted the junction of the two seas, they
forgot their fish,}
He had been commanded to carry a salted fish with him, and
it had been said to him, when you lose the fish, that will be a
sign that you have reached the right place. So they set out
and traveled until they reached the junction of the two seas,
where there was a spring called ‘Ayn Al-Hayat (the Spring of
Life). They went to sleep there, and the fish felt the drops of
that water, so it came back to life. It was in a vessel with
Yusha‘, upon him be peace, and it jumped out of the vessel
towards the sea. Yusha‘ woke up and the fish fell into tie
water and started to swim through the water, leaving a traik
or channel behind it. Allah said:
iand it took its way through the sea as in a tunnel .}
meaning, like going through a tunnel on land. Ibn Jurayj said,
“Ibn ‘Abbas said, It left a trace as if it were a rock.’" 121
iSo when they had passed further on,} means, past the place
where they had forgotten the fish. Forgetfulness is attributed to
them both even though it was actually Yusha* who forgot. This
is like the Ayah:
jjjif Vi “
iOut of them both come out pearl and coral.} [55:22],
although they come from the salt water, according to one of
the two opinions.
When they had passed one stage beyond the place where they
had forgotten the fish,
4ui JSi u'.bi &}
i[Musd ] said to his boy-servant: “Bring us our morning meal;
m At-Tabari 18:57.
[2 ' At-Tabari 18:57.
184
Tafsir Ibn Kathir
truly, we have suffered hi this, our journey }
meaning, their journey beyond the place where they should
have stopped.
40 ,}
4 Nasaban } means, exhaustion.
^ j 0 ^1; ■ * •!' ^ 4 j. ' . j i tj tlyil sioJ Lj/l ij jli^>
4He said: “Do you remember when we betook ourselves to the
rock? I indeed forgot the fish ; none but Shay tan made me forget
to remember it..."}
Then he said,
41 1 took its course meaning its path,
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4“ ...into the sea in a strange (way)!" [Musa] said: “That is
what we have been seeking.”}
meaning, this is what we have been looking for.
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4 their footsteps.}
4Then they found one of Our servants, on whom We had
bestowed mercy from Us, and whom We had taught knowledge
from Us.}
This was Al-Khidr, peace be upon him, as is indicated by the
authentic Hadiths narrated from the Messenger of Allah jg. Al-
Bukhari recorded that Said bin Jubayr said, “1 said to Ibn
‘Abbas: ‘Nawf Al-Bikali claims that Milsa, the companion of Al-
Khidr was not the Musa of the Children of Israel.’ Ibn ‘Abbas
said, The enemy of Allah has told a lie.’ Ubayy bin Ka*b
narrated that he heard the Messenger of Allah jg say,
Surah 18. Al-Kahf (60-65) ( Part-15 )
185
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«Mi7sfl gof up to deliver a speech before the Children of Israel
and he was asked, “Wlw is the most learned person among the
people?" Musa replied, "I am." Allah rebuked him because he
did not refer the knowledge to Allah . So Allah revealed to him :
"At the junction of the tivo seas there is a servant of Ours who j
is more learned than you." Musa asked, "O my Lord, how can
I meet him?" Allah said, " Take a fish and put it in a vessel
and then set out, and where you lose the fish, you luill find
him." So Musa took a fish, put it in a vessel and set out, along
with his boy-servant Yiisha ‘ bin Nun, peace be upon him, till
they reached a rock (on which) they both lay down their heads
and slept. The fish moved vigorously in the vessel and got out
of it and fell into the sea and there it took its tvay through the
sea (straight) as in a tunnel. Allah stopped the flmo of water on
both sides of the way created by the fish, and so that way was
like a tunnel. When Musa got up, his companion forgot to tell
him about the fish, and so they carried on their journey during
the rest of the day and the whole night. The next morning
Musa said to his boy-servant,
i" Bring us our morning meal; truly, we have suffered much
fatigue in this, our journey
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186
Tafsir Ibn Kathir
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Miisfl did not get tired till he had passed the place that Allah
had ordered him to look for. His boy-servant then said to him,
4“ Do you remember when we betook ourselves to the rock? I
indeed forgot the fish; none but Shay tan made me forget to
remember it. It took its course into the sea in a strange way. "4
There was a tunnel for the fish and Miisa and his boy-servant
were amazed. Musa said,
4" That is what we have been seeking." So they went back
retracing their footsteps
So they went back retracing their steps until they reached the
rock. There they found a man covered with a garment. Musa
greeted him. Al-Khidr said, "Is there such a greeting in your
land?" Musa said, "I am Miisa." He said, "Are you the Musa
of the Children of Israel?" Miisa said, "Yes," and added, "J
have come to you so that you may teach me something of that
bwwledge which you have been taught." Al-Khidr said,
4"You will not be able to have patience with me .$»
O Musa! I have some of Allah's knoivledge which He has
bestoived upon me but you do not know it; and you too, have
some of Allah's knowledge which He has bestowed upon you,
but I do not knoiv it."
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Surah 18. Al-Kahf (60-65) ( Part-15 )
187
tL V JG ^ j jit 3 j»> \y\ viir jij
Musa said, 4' ‘If Allah ivills, you will find me patient, and I
will not disobey you in aught."}
Al-Khidr said to hint, 4“Then, if you folloio me, ask me not
about anything till I myself mention it to you."}
So they set out walking along the slwre, until a boat passed by
and they asked the creiv to let them go on board. The crew
recognized Al-Khidr and allowed them to go on board free of
charge. When they went on board, suddenly Musa saw that Al-
Khidr had pulled out one of the planks of the ship with an adz.
Musa said to him, "These people gave us a free ride, yet you
have broken their boat so that its people will droivn! Verily, you
have done a terrible thing!
4" Al-Khidr said, "Did I not tell you, that you ivould not be
able to have patience with me?"}
4Musd said, "Call me not to account for what I forgot and be
not hard upon me for my affair (with you)."}*
The Messenger of Allah sg said,
'j'y- 3* gji jydal ‘■Vrj : Jli tCCJ ^-y 'j* I oltSo
3 s : u? t* : _ r A»Jl <1 Jlii fi'y f °y> y-JJl ,J>
^ry- y jydo*3\ l-U ^aji, li
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4j~‘. i/i-* y J ji| jii jsi jji jii
’‘In the first instance, Musa asked Al-Khidr because he had
forgotten his promise. Then a bird came and sat on the edge of
the boat, dipping its beak once or twice in the sea. Al-Khidr said
to Musa, "My knowledge and your knowledge, in comparison to
Allah's ktioivledge, is like what this bird has taken out of the
sea." Then they both disembarked from the boat, and while they
were walking on the shore, Al-Khidr saw a boy playing ivith
other boys. Al-Khidr took hold of the boy's head and pulled it off
with his hands, killing him. Musa said to him,
188
Tafstr Ibn Kathir
4" Have you killed an innocent person who had killed none!
Verily, you have committed a thing Nukr!" He said, "Did I
not tell you that you would not be able to have patience with
me?"}
ly ja J UkAju .(Jl5
IjU-jA Ua^aZ^i* O' ij>lj U al C .J jo^ ^ii Utl 2sP" IaUwI*
^ ji ’■ <JLoS 4+^^*i} i J-; JUi i ^ -kjj
IjlU JU ^ 0 *ffc. O-iijJ v-JL* U jiLa; jZJj Ujidaj (Ui
4-2* JJ & Jiiy ^
[The narrator] said, “The second blame was stronger than
the first one”.
4Musa said, "If 1 ask you anything after this, keep me not in
your company; you have received an excuse from me." Then
they both proceeded until they came to the people of a town.
They asked than for food but they refused to entertain them.
(Then) they found there a wall on the point of falling down.}
(Al-Khidr) set it up straight with his own hands. Musa said,
"We came to these people, but they neither fed us nor received
us as guests.
41 f you had wished, surely, you could have taken wages for it!"
(Al-Khidr) said: "This is the parting between you and I. I will
tell you the interpretation of (those) things over which you were
unable to be patient."}
The Messenger of Allah jg said:
-y CU Jill JaZ Ji
i ji Ujjj 1
oWe wish that Musa was patient so that Allah would have told
us more about both of them . »
Said bin Jubayr said: “Ibn ‘Abbas used to recite [Ayah no.
79]
(Cui* o«)LZ> jLiu- J S i>-t jJlZ jlS’j)
(There was a king before them who seized every good-
conditioned ship by force) and [Ayah no 80]
(^S}i Wf\ b\sj \'j\s ji& fviiii lii j)
Surah 18. Al-Kahf (66-70) < Part-15 )
189
(As for the hoy, he was a disbeliever and his parents xvere
believers.) 111
Then (in another narration) Al-Bukhari recorded a simil
account which says:
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<je vjLiti ^ >■ {ja i^ wi j V oUAJl
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" ■ ■ -then Musa set out and with him was his boy-servant
Yusha * bin Min, and they had the fish with them. When they
reached the rock, they camped there, and Musa lay down his
head and slept. At the base of the rock there was a spring called
Al-Hdydt; its water never touched a thing but it brought it to
life. Some of its water touched the fish, so it began to move and
jumped out of the vessel and into the sea. When he woke up,
Musa said to his boy-servant: 1
iBring us our morning median
Then he quoted the rest of the Hadith.
Then a bird came and perched on the edge of the ship, and
dipped its beak in the sea, and Al-Khidr said to MQsa, “My
knowledge and your knowledge and the knowledge of all I of
creation, in comparison to the knowledge of Allah, is like what
this bird has taken from the sea.” Then he mentioned the rest
of the report.* 2 * T
466. Musa said to him: “ May 1 follow you so that you teach
me something of that knowledge which you have been taught
(by Allah)?"}
(I * Fath Al-Bari 8 : 262 .
121 Fath Al-Bari 8 : 272 .
Surah 18. Al-Kahf (71-73) (Part-15)
191
have knowledge from Allah that He has not taught you, and
you have knowledge from Allah that He has not taught me.
Each of us has responsibilities before Allah that the other does
not share, and you will not be able to stay with me,’
4 And how can you have patience about a thing which you
know not?}
‘For I know that you will denounce me justifiably, but I have
knowledge of Allah’s wisdom and the hidden interests which I
can see but you cannot.’
4He said } meaning, Musa said:
41/ Allah wills, you will find me patient ,} with whatever I see of
your affairs,
4and I will not disobey you in aught.} means, ‘I will not go against
you in anything.’ At that point, Al-Khidr, upon him be peace,
set a condition:
4iis? o* oil
4Then, if you follow me, ask me not about anything} do not initiate
any discussion of the matter,
4tiU I myself mention of it to you.} meaning, “until I initiate the
discussion, before you ask me about it.’
<3b (ig&z i* ^2 J cilj $ jit ju
4:f:&
471- So they both proceeded, till, when they boarded the boat,
he (Khidr) damaged it. Musa said: "Have you damaged it
wherein its people will drown? Verily, you have committed a
thing Imr."}
292
Tafsir Ibn Kathir
$72. He said: “Did I not tell you, that you would not be able
to have patience with me?"}
i73. He said: " Call me not to account for what I forgot, and
be not hard upon me for my affair (with you)."}
Damaging the Boat
Allah tells us that Musa and his companion Al-Khidr set out
having come to an agreement and reached an understanding.
Al-Khidr had made the condition that Musa should not ask
him about anything he found distasteful until he himself
initiated the discussion and offered an explanation. So they
went on board the ship, as described in the Hadith quoted
above - the crew recognized Al-Khidr and let them ride on
board free of charge, as an honor to Al-Khidr. When the boat
took them out to sea and they were far from the shore, Al-
Khidr got up and damaged the boat, pulling out one of its
planks and then patching it up again. Musa, peace be upon
him, could not restrain himself from denouncing him, so he
said:
iHave you damaged it wherein its people will drown? }
The grammatical structure of the sentence in Arabic implies
that this was the consequence, not the purpose, of his action.
iVerily, you have committed a thing hnr,} About ‘Imr’, Mujahid
said: “An evil thing. Qatadah said, “An astounding thing.” 121
At this point, reminding him of the previously-agreed condition,
Al-Khidr said:
d City jii
iDid l not tell you, that you would not be able to have patience
ivith me?}
meaning, This thing that I did deliberately is one of the things
I told you not to denounce me for, because you do not know
111 At-Tabari 18:72.
121 At-Tabari 18:72.
193
Surah 18. Al-Kahf (74-76) ( Part-16 )
the full story, and
there is a reason and
purpose for it that you
do not know about.’
436
4He said K meaning,
Musa said:
% C ciA#
iCall me not to account
for what 1 forgot, and be
not hard upon me for
my affair (with you ).}
meaning, ‘do not be
harsh with me.’ Hence
it says in the Hadlth
quoted above from the
Messenger of Allah jg ;
tr-J-* j-;
«UCJ
«/« the first instance, Musa asked Al-Khidr because he had
forgotten his promise .»•'*
T'\
Jiil b -A* liS) » <J Is Lda
Jil’j
^ 6 1 JUC-I JLr-jS Lya^afl
I J IS 6 -d AlCvtSc’j l*
f y r ^ i/ ^ i*'
cifyjsl jjJ ^li1(3 >5 j
i-j Lj 3 IS bs^csf*
<4^*43 UHp La! LJj^UUaiU
■o l • 1^ cif jil j-ij iff) tlii ciii jli UUc Ci J Ij^ UiliS^
!Mi LsjJu «^1 C/- Jidfc. o', j6 -o jJ tilij oli Jii ji jli ^
y •*,/:» ’■*; - •;- •: ». ->
\ • V .^ • jo. ,y o*au -4 ^ ■ 'k’ .^ i' .
474. Then they both proceeded till they met a boy, and he
(Khidr) killed him. Musa said: " Have you killed an innocent
person without Nafs? Verily, you have committed a thing
Nukr /’>
475. He said: "Did I not tell you that you can have no
|i|
Fath Al-Bari 8 :262 .
194
Tafsir lbn Kathir
patience with me?"}
i76. He said: "If I ask you anything after this, keep me not in
your company, you have received an excuse from me."}
The Story of killing the Boy
4Then they both proceeded,} means, after the first incident,
UJ lij
4 till they met a boy, and he (Khidr) killed him.}
It has been stated previously that this boy was playing with
other boys in one of the towns, and that Al-Khidr deliberately
singled him out. He was the finest and most handsome of
them all, and Al-Khidr killed him. When Musa, peace be upon
him, saw that he denounced him even more fervently than in
the first case, and said hastily:
4 o-lii'
iHavc you killed an innocent person?}
meaning, a young person who had not yet committed any sin
or done anything wrong, yet you killed him
^ without Nafs} with no reason for killing him.
4(£i &£ SI* J%}
4 Verily, you have committed a thing Nukr!} meaning,
something that is clearly evil.
4 v i*-* j -ifo, iii j»> jii jt »}
4He said: "Did I not tell you that you can have no patience
with me?"}
Once again, Al-Khidr reiterates the condition set in the first
place, so Musa says to him:
Of- i&b 0[}
4lf I ask you anything after this,} meaning, ‘if I object to anything
else you do after this,’
Surah 18. Al-Kahf (77-78) (Part-16) __ 195
Juj jj i yj®
ikeep me not in your company, you have received an excuse
from me.}
■you have accepted my apology twice.’ Ibn Jarir narrated from
Ibn ‘Abbas that Ubayy bin Ka*b said: “Whenever the Prophqt
Sg mentioned anyone, he would pray for himself first. One day
he said:
: Jli •ilSL'j .. *— iuV 'f
l^( J-j c.»l> OA j lijjw aiilL-.
the mercy of Allah be upon us and upon Musa. If he had
stayed with his companion he would have seen wonders, but he
said, i‘If 1 ask you anything after this, keep me not in your
company, you have received an excuse from me.'}*” 111
Oj o b»Li I^Ia' 1 * ia! —
^ t x y > /_ / / «■ ' // /
sibjJL- jij-uj (j'ji '-Ofc Jli vv J/>-'
jui jJk*' U' ijl uilij’j ^
jl Jli A*l >Ia o'
4 v v L- — ^ O* Jr j L* Jojlit
477. Then they both proceeded till when they came to the people
of a town, they asked them for food, but they refused to
entertain them. Then they found therein a wall about to collapse
and he set it up straight. (Musa) said: "If you had wished,
surely you could have taken wages for it!"}
i78. He said: "This is the parting between you and 1, I will
tell you the interpretation of (those) things over which you were
not able to be patient."}
The Story of repairing the Wall
Allah tells us that
4u&u»
ithey both proceeded} after the first two instances,
iff} >t L? ~i| &.}
At-Tabari 18:77.
196
Tafsir Ibn Kathtr
4 till when they came to the people of a town, ^
Ibn Jarir narrated from Ibn Sirin that this was Al-Aylah. 1 ' 1
According to the Hadith;
• lillJ Z’ji Ijl
uWhen they came there, the people of the town were mean.u^
i.e., miserly
^ tjj. jl Iflui llllii J.f ^
ithey asked them for food, but they refused to entertain them.
Then they found therein a wall about to collapse and he (Khidr)
set it up straight.)
means, he fixed it so it was standing upright properly. We
have already seen in the Hadith quoted above that he set it up
with his own hands, supporting it until it was standing
straight again, which is something extraordinary. At this point
Mttsa said to him:
ilfyou had wished, surely you could have taken wages for it!)
meaning, because they did not entertain us as guests, you
should not have worked for them for free.
3 !A '-ii
iHe said: “This is the parting between you and I)
meaning, because you said after the boy was killed that if you
asked me anything after that, you would not accompany me
any further. So this is the parting of the ways between me and
you.
41 will tell you the interpretation) meaning explanation,
4fjf* C)
4of (those) things over which you were not able to be patient.)
111 At-Tabari 18:78.
121 Ahmad 5:119.
J Ju>u 4i f Jjj op
ijjil+ul jL^ $ 4 ££ ;
479 “As for the boat, it
te&y&&& 0 i£ 3 >& 2 i£iz$ 3 i to poor people
, <i^V- -k’ ,^-v , r V'' 1 ' c ', working in the sea. So 1
U^l wished to make a defec-
CJiU.ji tive dama 8 e in '*> “*
iliJ Wj ^ 'Cfae-I^JL^S them who seized every
boat by force.")
Interpretations of
^ged Ship T*
liL J ii£j j b^ lidiSlUkJ;' o&j L-$-! j&< 4jji This is an explanation
of what Musa found so
* hard to understand,
and the appearence of
^ ,0 > . >*. V.-f-f ■ ' which he condemied.
@ Allah showed Al-Kljidr
the hidden reasons, so
he said, “1 damaged the ship to make it faulty, because they u sed
to pass by a king who was one of the oppressors, who
iU- $
iseized every boat), i.e., every good, sound boat
i&)
iby force.) ‘So I wanted to prevent him from taking this boa|; by
making it appear faulty, so that its poor owners who had
nothing else could benefit from it.’ It was also said that they
were orphans.
u4Sj£ <3 :£££=>; && J ti^ia tfjl
4#£ v^b ig *4 & q;
£ Tafsir Ibn Kathtr
180. "And as for the boy, his parents were believers, and we
feared he would oppress them by rebellion and disbelief ."}
181 . "So we intended that their Lord should exchange him for
them for one better in righteousness and nearer to mercy."}
Interpretation of why the Boy was killed
Ibn ‘Abbas narrated from Ubayy bin Ka*b that the Prophet m
said:
“The boy Al-Khidr killed ivas destined to be a disbeliever from
the day he was created .»
It was recorded by Ibn Jarir from Ibn ‘Abbas. 111 He said:
ihis parents ivere believers, and we feared he tuould oppress
them by rebellion and disbelief}
Their love for him might make them follow him in disbelief.
Qatadah said, “His parents rejoiced when he was born and
grieved for him when he was killed. If he had stayed alive, he
would have been the cause of their doom. So let a man be
content with the decree of Allah, for the decree of Allah for the
believer, if he dislikes it, is better for him than if He were to
decree something that he likes for him.”* 21 An authentic
Hadith says;
“Allah does not decree anything for the believer except it is
good for /»m.» |31
And Allah says:
iand it may be that you dislike a thing which is good for you.}
(2:216).
£ i 4 £. oi
111 Muslim 2380, At-Tabari 18:85.
121 At-Tabari 18:86.
131 Ahmad 3:117.
Surah 18. Al-Kahf(82 ) (Part-16)
199
4So we intended that their Lord should exchange him for them
for one better in righteousness and nearer to mercy.}
A child who was better than this one, a child for whom they
would feel more compassion. This was the view of Ibn
Jurayj. 11 *
^ tfjjUig 0 & & && 4 $4. ^ #4*
aU'j jc- i C-_) d&j Ji LjO^ IaL,
') U Jjjii
482. “And as for the wall, it belonged to two orphan boys in\
the town ; and there was under it a treasure belonging to them ;
and their father toas a righteous man, and your Lord intended
that they should attain their age of full strength and take out
their treasure as a mercy from your Lord. And' 1 did them notl
of my own accord. That is the interpretation of those (things);
over which you could not be patient.} |
Interpretation of why the Wall was repaired for no
Charge
In this Ayah there is a proof that the word Qaryah (village)
may be used to refer to a city ( Madinah ), because Allah first
says,
4 if) >1 U &.}
4till when they came to the people of a toivn (Qaryah)} [18:77], but
here He says: ,
' 4
'&}
4it belonged to tioo orphan boys in the tenon (Al-Madinah) ;}
This is like the Ayat.
4& ft *) of)}
4Atid many a town (Qan/ali), stronger than your toivn ivhic'i
has driven you out We have destroyed} [47:13] and;
4 r ' (C-^ ft f 'Ti J> )) $lij }
111 At-Tabari 18:86-87.
200
Tafstr Ibn Kath ir
4 And they say: Why is not this Qur'an sent down to some
great man of the tioo towns (Al- Qary ataxy n ) ? ’ > [43 :3 1 ]
meaning Makkah and At-Ta’if.
The meaning of the Ayah (18:82] is: “I repaired this wall
because it belonged to two orphan boys in the city, and
underneath it was some treasure belonging to them.” 'Ikrimah,
Qatadah and others said, “Underneath it there was some
wealth that was buried for them." 1 11 This meaning is apparent
from the context of the Ayah, and is the view chosen by Ibn
Janr (may Allah have mercy on him).
4 their father was a righteous man indicates that a righteous
person’s offspring will be taken care of, and that the blessing of
his worship will extend to them in this world and in the
Hereafter. This will occur through his intercession for them, as
well as their status being raised to the highest levels of
Paradise, so that he may find joy in them. This was stated in
the Qur’an and reported in the Sunnah. Said bin Jubayr
narrated from Ibn ‘Abbas: “They were taken care of because
their father was a righteous man, although it is not stated that
they themselves were righteous.”* 2 *
till J
iyour Lord intended that they should attain their age of full
strength and take out their treasure ^
Here will is attributed to Allah, the Exalted, because no one
else is able to bring them to the age of full strength and
puberty except Allah. In contrast, He said about the boy:
4;jg 54 <JL ii£ J Ufa
4 So we intended that their Lord should exchange him for them
for one better in righteousness
and concerning the ship:
4w.’ ji
"* At-Tabari 18:90.
' 2| At-Tabari 18:90.
Surah 18. Al-Kahf(82 ) ( Part-16 )
201
— r
<So I wished to make a defective damage itt it,
And Allah knows best.
Was Al-Khidr a Prophet?
<j« /5i«i d&j Jt
ias a mercy from your Lord. And I did them not of my own
accord. $
Meaning, These three things that I did, come from the mercy
of Allah for those we have mentioned, the crew of the ship, t le
parents of the boy and the two sons of the righteous man I
was only commanded to do these things that were enjoined
upon me.’ This is proof and evidence in support of those wno
say that Al-Khidr, peace be upon him, was a Prophet, along
with the Ayah which we have already quoted:
iThen they found one of Our servants, on whom We had
bestowed mercy from Us, and whom We had taught knmvledge
from Us [18:65]
Why he was called Al-Khidr?
Imam Ahmad recorded that Abu Hurayrah, may Allah be
pleased with him, said that the Prophet said concerning Al-
Khidr;
y jij; y *3-"“ (Z*- 1 tw!*
“ He was called Al-Khidr because he sat on a barren Farwali
that turned white, then it turned green (Khadra 1 ) beneath
11
Imam Ahmad also recorded this from ‘Abdur-Razzaq. 12 * It was
also recorded in Sah0i Al-Bukhari from Hammam from Abu
Hurayrah that the Messenger of Allah j&, said,
' y y lili iijy 1 _ j Ia J-Lz. a;S[ Uiu I
“He was called Al-Khidr because he sat on a barren Farwah and
1,1 Ahmad 2:312.
121 Ahmad 2:318.
202
Tafsir Ibn Kathir
it turned green (Khadra') beneath /»'»i .d 1 ' 1
The meaning of Farwah here is a patch of withered vegetation.
This was the view of ‘Abdur-Razzaq.* 21 It was also said that it
means the face of the earth.
{{*To & ') C j-yi;
4 That is the interpretation of those (things) over which you
could not be patient.}
meaning, ‘this is the explanation of the things which you could
not put up with or be patient with until I took the initiative of
explaining them to you.’ When he explained them and made
them clear and solved the confusion, he used a milder form of
the verb,
{you could } When the matter was still confusing and very
difficult, a more intensive form was used,
{&* t
{I will tell you the interpretation of (those) things over which
you were unable to be patient with} [18:78].
The intensity of the verbal form used reflects the intensity of
the confusion felt. This is like the Ayah :
{So they (Ya'jiij and Ma'juj) were not able to scale it} [18:97]
which means ascending to its highest point,
{a ja Cj}
{nor are they able to dig through it} [18:97] which is more difficult
than the former. The intensity of the verbal form used reflects
the difficulty of the action, which has to do with the subtleties
of meaning. And Allah knows best.
If one were to ask, what happened to the boy-servant of Musa
who appears at the beginning of the story but then is not
mentioned? The answer is that the objective of the story is
111 Fath Al-Bari 6 :499 .
121 Ahmad 2:318.
Sfinih IS. Al-Kahf (83-84) (Part-lb)
203
what happened between Musa and Al-Khidr. Musa’s boy
servant was with him, following him. It is clearly mentioned n
the Sahih Hadiths referred to above that he was Yusha‘ b n
Nun, who was the one who became the leader of the Children
of Israel after Musa, peace be upon him.
ufjji j 4 SSA. \T J» (jAffSjA <_Si ,ji )*
4 V • *jr y •>!
483. And they ask you about Dhul-Qarnayn. Say: "/ shall
recite to you something of his story."}
484. Verily, We established him in the earth, and We gave him
the means of even/tliing .}
The Story of Dhul-Qarnayn
Allah says to His Prophet jg,
4And they ask you} O Muhammad jg,
(_>) if}
iabout Dhul-Qarnayn.} i.e., about his story. We have already
mentioned how the disbelievers of Makkah sent word to the
People of the Book and asked them for some information with
which they could test the Prophet *g. They (the People of he
Book) said, ‘Ask him about a man who traveled extensively
throughout the earth, and about some young men who nobody
knows what they did, and about the Ruh (the soul),’ then
Surat Al-Kahf was revealed.
Dhul-Qarnayn had great Power
iufji' 4 Jj it-
iVerily, We established him in the earth,} means, “We have
him great power, so that he had all that kings could have
might, armies, war equipment and siege machinery.’ So he
dominion over the east and the west, all countries and
kings submitted to him, and all the nations, Arab and n
Arab, served him. Some of them said he was called Dh
Qarnayn (the one with two horns) because he reached the
glVi
tb
en
of
lad
eir
on-
ul-
Uvo
2Q4 Tafsir Ibn Kathir
“Homs" of the sun, east and west, where it rises and where it
sets.
4^*- }^r £ Ji
iand We gave him the means of everything.}
Ibn ‘Abbas, Mujahid, Said bin Jubayr, ‘Ikrimah, As-Suddi,
Qatadah, Ad-Dahhak and others said, “This means
knowledge.” 111 Qatadah also said,
<c- & $ *
iand We gave him the means of everything .}
“The different parts and features of the earth.” 121 Concerning
Bilqls, Allah said,
A;'J- y,
ishe has been given all things } [27:23], meaning all things that
monarchs like her are given. Thus too was Dhul-Qamayn:
Allah gave him the means of all things, meaning the means and
power to conquer all areas, regions and countries, to defeat
enemies, suppress the kings of the earth and humiliate the
people of Shirk. He was given all that a man like him would
need. And Allah knows best.
l' " " . >**J .{if / ♦' 5-
LJi j " * m. Wv - *
j0> /ijjj Jyj 'jOi & ft jii cJ o*
1^*1 ot jj Jjii-j fj»r fd> !>•'. .it* tlj Uj* dj
$85. So he followed a way.}
i86. Until, when he reached the setting place of the sun, he
found it setting in a spring of Hami' ah. And he found near it a
people. We said: "O Dhul-Qamayn! Either you punish them or
treat them with kindness."}
}87. He said: “As for him who does wrong, we shall punish
him, and then he will be brought back unto his Lord, Who will
punish him with a terrible torment (Hell).”}
111 Al-Bidayah wan-Nihayah 2 : 106, At-Tabari 18 :94-95.
121 Al-Bidayah wan-Nihayah 2 :106, At-Tabari 18:94-95.
205
Surah 18. Al-Kahf (85-88) (Part-16)
<(88. “But as for him who believes and works righteousness, he
shall have the best reward, and we shall speak unto him mild
xoords
His traveling and reaching the Place where the Sun sets
(the West)
4 So he followed a way . } Ibn ‘Abbas said that he followed different
routes to achieve what he wanted.' 1 '
4 So he followed a way.}
Mujahid said that he followed different routes, east ajid
west.' 2 ' According to one report narrated from Mujahid,
said:
he
4a way} means, “A route through the land.” 13 ' Qatadah said, |“It
means he followed the routes and landmarks of the earth.”' 4 '
V_>* 1#*-^
4Until, when he reached the setting place of the sun,}
means, he followed a route until he reached the furthest pojint
that could be reached in the direction of the sun’s setting,
which is the west of the earth. As for the idea of his reaching
the place in the sky where the sun sets, this is something
impossible, and the tales told by storytellers that he traveled
so far to the west that the sun set behind him are not true at
all. Most of these stories come from the myths of the People of
the Book and the fabrications and lies of their heretics.
4he found it setting in a spring of Hami'ali }
111 At-Tabari 18:99.
121 At-Tabari 18:95.
131 At-Tabari 18:95.
' 4| At-Tabari 18:99.
206
Tafslr Ibn Kathir
meaning, he saw the sun as if it were setting in the ocean.
This is something which eveiyone who goes to the coast can
see: it looks as if the sun is setting into the sea but in fact it
never leaves its path in which it is fixed. Hami’ah is, according
to one of the two views, derived from the word Hama’ah,
which means mud. This is like the Ayah:
p- Si A £3 &£ &
i“I am going to create a man (Adam) from dried clay of altered
Hama'h (mud)} [15:28],
which means smooth mud, as we have discussed above.
li.ec
iAnd he found near it a people .} meaning a nation. They
mentioned that they were a great nation from among the sons
of Adam.
4^-*- (*ti o' fy i)' 'JO
iWe (Allah) said (by inspiration): “O Dhul-Qamayn! Either
you punish them or treat them with kindness ”}
means, Allah gave him power over them and gave him the
choice: if he wanted to, he could kill the men and take the
women and children captive, or if he wanted to, he could set
them free, with or without a ransom. His justice and faith
became apparent in the ruling he pronounced:
A
4As for him who does wrong, $ meaning who persists in his Kufr
and in associating others in worship with his Lord,
iwe shall punish him,} Qatadah said, i.e., by killing him. 1 * 1
% '£}
iand then he ivill be brought back unto his Lord, Wlw will
punish him with a terrible torment.}
meaning a severe, far-reaching and painful punishment. This
m
At-Tabari 18:98.
Sfirah 18. Al-Kahf (89-91) ( Part-16 )
207
^ mmi r-r
- -i' i,.' " . >
saaiii
llu- llL- ^fo* <4 ’ ^ \
/■ ■{/ {^/ ^ ^ # ✓> {-/ «■,<•»< /■ / /»> /> ✓
J^wj j c_j«Jla 3 jlU^vyu MJCjUS L«jiU»J^ -X^JJ
" •:*'< 4t. "rl u-iftfftrf ^ * *
«*.$££ &?ifr'i&j $ $&£&£'&>
&■ $
£^51^- i/i" l«JUa*-\ ja_>dUljo^^ La— j
4^jaL«— • j^A^t^4ll'i>jgUL?a»-^pL^
£j»-ly u]0}L/^ ' \ JkliLjJ ^ Vp*^ y Qj^aij OJ-i^V
Jj->
./ •*„ ^V* *£ # > .✓ ‘J.^ y.^ *» y y * ' '
|y- A— <Jl5
implies a confirmation
of the Hereafter and
the reward an|<
punishment.
i*c z 0;>
4B«! as /or /iim tojio
believes), meaning
“who follows us in our
call to worship Allah
Alone with no partnjer
or associate,’
& &■ &
4he shall Iwve the best
reward, ) meaning in
the Hereafter, wijth
Allah.
AiA w *A ^y--j)
iand we (DHul-
Qarnayn) shall speak
unto him mild words.)
Mujahid said, ‘(words
of) kindness. 11 ’*
oi s-A S*y ’A fy & ^ 'j) i*»- ,A>.Lk— g
iip& & Cl <& 5J 4>r :f /L
4S9. Then /ie folloived (another) way,) \
490. Until, when he came to the rising place of the sun, he
found it rising on a people for whom We (Allah) had provided
no shelter against the sun.)
491 . So (it was)! And We knew all about him (Dhul-
Qamayn).)
At-Tabari 18:99.
Tafsir Ibti Kathlr
2 08
His Journey East
Allah tells us that Dhul-Qarnayn then traveled from the west
of the earth towards the east. Every time he passed a nation,
he subjugated the people and called them to Allah. If they
obeyed him, all well and good, otherwise he would humiliate
them and take their wealth and possessions. From every
nation he took what his armies needed to fight the next
nation. When he reached the place where the sun rises, as
Allah says,
&£j}
ihe found it rising on a people } meaning a nation,
Wijj >4* ££■ 3 }
ifor whom We (Allah) had provided no shelter against the
sun.}
meaning, they had no buildings or trees to cover them and
shade them from the heat of the sun.
Qatadah said, “It was mentioned to us that they were in a
land where nothing grew, so when the sun rose they would go
into tunnels until it had passed its zenith, then they would
come out to go about their daily lives and earn themselves a
living.” 111
ii *3 Ct t&J £
iSo (it was)! And We bmv all about him.}
Mujahid and As-Suddi said, ‘This means that Allah knew
everything about him and his army, and nothing was hidden
from Him, even though they came from so many different
nations and lands. For,
i ' ? a vj 4 *>
iTruly, nothing is hidden from Allah, in the earth or in the
heaven ,}[3:5]"^
V bji I * . ■ y 1 -Wj ju ^ ^ v ' u_ /}
111 At-Tabari 18:100.
121 At-Tabari 18:101.
Surah 18. Al-Kahf (92-96) ( Part-16 )
209
G, jlitf o' U)»- ill! J-jf jv ^ jj-u-i- gjXi) 0 »-'C O' kjfcjjtf' '->4
jjjJJ jj> loj pr’fj j*y •>“ _£»- ^ U JIS 'y',0u.
4 , — li3 Jli ij'-j jk^a- 'i) Jti cJJi 'j) ^y>-
492. Then he followed (another) way ,}
493. Until, ivhen he reached betxveen two mountains, he found
before them a people who scarcely understood a word . 4
494. They said: "O Dhul-Qamayn! Verily, Ya'juj and Ma'juj
are doing great mischief in the land. Shall we then pay you a
tribute in order that you might erect a barrier between us and
them?"}
495. He said: "That in which my Lord had established me is
better. So help me with strength, I will erect betxveen you and
them a barrier."}
496. "Give me Zubar of iron;" then, when he had filled up the
gap betxveen the two mountain-cliffs, he said: "Bloxv;" then
when he had made them (red as) fire, he said: "Bring me
Qitran to pour over them."}
His Journey to the Land of Ya’juj and Ma’juj, and
building the Barrier
Allah says of Dhul-Qamayn:
£\ ?}
iThen he folloiued (another) xoay} meaning, he traveled from the
east of the earth until he reached a place between the two
mountains which were next to one another with a valley in
between, from which Ya’juj and Ma’juj (God and Magog) will
emerge into the land of the Turks and spread mischief there,
destroying crops and people. Ya’jQj and Ma’juj are among he
progeny of Adam, peace be upon him, as was recorded in :he
Two Sahlhs;
k ^01 : J jXj : J U : iul o| & i
_>01 i*p j U « : J ?j0l <^Ju U j '
jl . dlii . kl^lS k ^Jl -X>- 1
gyrh tip Y* jt ^ Jp\
m
nn iv ■ ^
Similarly, Dhul-Qarnayn said: “What I have is better than what
you want to give me, but help me with strength,’ i.e., with
your labor and construction equipment,
4 / u;i// crecf betiveen you and them a barrier. Give me Zubar of
iron,}
Zubar is the plural of Zubrah, which means pieces or chunks
of something. This was the view of Ibn ‘Abbas, Mujahid and
Qatadah. 111 These pieces were like bricks or blocks, and it was
said that each block weighed one Damascene Qintaj J21 or
4 Of. isjc. *jj ig*-}
4 then, when he had filled up the gap between the tioo
mountain-cliffs ,}
means, he put the blocks on top of one another, starting at
the bottom, until he reached the tops of the mountains, fili ng
the width and height of the gap. The scholars differed about
the precise width and height.
4
4he said: "Blozv;"} means, he lit a fire until the whole thing was
burning hot.
4he said: "Bring me Qitran to pour over them."}
Ibn ‘Abbas, Mujahid, ‘Ikrimah, Ad-Dahhak, Qatadah and As-
Suddi said it was copper. Some of them added that it was
molten. 131 This is similar to the Ayah:
& £ <Z\j}
4And We caused a fount of Qitran to flow for him} [34:12].
So it resembled a striped cloak.
111 At-Jabari 18:114. .
121 Qintdr; a unit of weight equivalent to 256.4 kg. (Hans Vfehr
Dictionary of Modern Written Arabic) . See the explanation of SQrah
Al ‘Imran 3 :14 . j
[3! At-Jabari 18:116-117, Ad-Durr Al-Manthur 5 :460 .
212
Tafstr Ibn Kathir
Then Allah said:
Jj -Xy ilf liji irt U» Jli Jd . J J IpLilt
^0
4/ . ** •" . > >- , /•' ♦j/*' \ZiC' a''-'* A + » / ^
p4 1 ;, »* Jr-" 1 J £fJ oj“f 4 J-y; »J>_> ,Vk,U». jj j*, jly iB3 /Uf
4&3ti£
497. So they could not scale it or dig through it.}
498. He said: "This is a mercy from my Lord, but wlten the
promise of my Lord comes, He shall Dakka' it down to the
ground. And the promise of my Lord is ever true.}
499. And on that Day, We shall leave some of them to surge
like waves on one another; and the Trumpet will be blown, and
We shall collect them (the creatures) all together.}
The Barrier restrains Them, but It will be breached when
the Hour draws nigh
Allah tells us that Ya’juj and Ma’juj could not climb over the
barrier or penetrate its lower portion. Varying forms of the
verb are used here in the Arabic text to reflect the difficulty of
the action referred to.
4(|:<2 % i j a}
iSo they (Ya'juj and Ma'juj) could not scale it or dig through
it.}
This indicates that they could not penetrate it or dig through
it.
Imam Ahmad recorded that Zaynab bint Jahsh, the wife of the
Prophet jg said, “The Prophet woke from sleep, and he was
red in the face. He said,
fij j* s* Iri 'r’jty Jij i.’) Y"
«iJu jL
«La ilaha illallah! Woe to the Arabs from the evil that has
approached (them) . Today a hole has been opened in the barrier
of Ya'juj and Ma'juj like this .»
and he made a circle with his index finger and thumb. I
(Zaynab] said, ‘O Messenger of Allah, will we be destroyed even
though there will be righteous people among us?’ He said:
Surah 18. Al-Kahf (97-99) (Part-16
p iSj |
“Yes, if evil increases .n”* 1 ' This is a Sahlh Hadith, both A-
Bukhari and Muslim recorded it.* 2 '
44> « '**> 36^
i(Dhul-Qamayn) said: "This is a mercy from my Lord..."}
meaning, after it was built by Dhul-Qamayn.
4<4> A
iHe said: This is a mercy from my Lord} for the people, when he
placed a barrier between them and Ya’juj and Ma’juj, to stop
them from spreading evil and corruption on earth. j
^ jj J6J '.U liji^
ibut when the promise of my Lord comes} means, when the true
promise comes
iHe shall Dakka' it down to the ground.} means, will make it flat.
The Arabs use Dakka ’ to describe a female camel whose back is
flat and has no hump. And Allah says:
i\ks>'> fij Pr &}
4 So when his Lord appeared to the mountain, He made it Dakka >i}
[7:143] meaning, level to the ground.
4lii (f> m.j '$>}
iAnd the promise of my Lord is ever true.} means, it will come to
pass without a doubt.
4 We shall leave some of them} meaning mankind, on that day, the
day when the barrier will be breached and these people (Yajuj
and Ma’juj) will come out surging over mankind to destroy th eir
wealth and property.
4 (Vi j-fJ. ^j->}
^ Ahmad 6:428.
121 Path Al-Bari 6 :440 , Muslim 4 :2208 .
214
Tafslr Ibn Kathir
iWe shall leave some of them to surge like waves on one
another ;}
As-Suddi said: “That is when they emerge upon the people.” 1 11
All of this will happen before the Day of Resurrection and after
the Dajjal, as we will explain when discussing the Ayat.
iUntil, when Ya'juj and Ma'juj are let loose, and they swoop
down from every Hadab. And the true promise shall draw
near.. .} [21:96-97]
iand As-Sur will be blown. } As-Sur, as explained in the Hadith,
is a horn that is blown into. The one who will blow into it is
(the angel) Israfil, peace be upon him, as has been explained in
the Hadith quoted at length above, and there are many Hadiths
on this topic.* 2 * According to a Hadith narrated from ‘Atiyah
from Ibn ‘Abbas* 3 * and Abu Said, and attributed to the Prophet
uHow can I relax when the one with the Horn has put the
Horn in his mouth and has knelt down, listening out for the
command to be given to him ?» They said, “What should we
say?" He said:
«il JU jJLj 4)1
«Say : "Allah is Sufficient for us and the best Disposer of
affairs, in Allah have we put our trust . "»* 4 *
iand We shall collect them (the creatures) all together.} means, *We
shall bring them all together for Reckoning. ’
* 1 ’ Ad-Durr Al-Manthur 4 :454 .
* 2 * Tuhf at Al-Ahwadhi 9 :1 16.
* 3 ' At-Tabari 18:122.
* 4 ' Tuhfat Al-Ahwadhi 7:117.
Surah 18. Al-Kahf (100-102) (Part-16)
215
r«t m
%
,/ >.//// "?y + S ~S S' - ' \\ m
jSS| ' $ $&
zj&q
; > '%C?'A'.'s. ' >-^ •-*■;' i-lT^ 1 ,
'ji’ty' i &J2 -W) ^Uil ^ "J,
» \l .1 ji^ r *.J V l/jl^.l > _0 > S(. J ^' 1 J . .-!« . JLIJ.11^
#Sw4i'j i£»V' S|
4 ^ (0& (V. '~h‘, d( i>£r*Si
4Say : "(Yes) verily, those
of old, and those of late j-
times. All will surely be
gathered together for ap
pointed meeting of
knownDay.} (56:49-50
•>• • ,2 :{. •>;•<" u
l*r« Ji 1 " {*• (H-i/'-*-J7
4®'j4'
4«n</ we s/w// gather
them all together so as o
/eaue not one of then
behind.} [18:47]
UgrQ H ‘S. f*? &V-S*
4 $$ ar y>
ijy»..L^_> V l_pl§ c^jii juje
o' £ir y? c~^ -^cp
C[ *Cl>' s)-> J <Jt b-W;
'■4^5
^100. And on that Day We s/irt// presetit Hell to the
disbelievers, plain to view.}
4101. (To) those whose eyes had been under a covering from
My Reminder, and they could not bear to hear (it).}
4102. Do then those who disbelieved think that they can take |
My servants as Awliya 1 [protectors] besides Me? Verily, We
have prepared Hell as an entertainment for the disbelievers.} !
Hell will be displayed before the Disbelievers on the Day
of Resurrection
Allah tells us what He will do to the disbelievers on the Day of
Resurrection. He will show Hell to them, meaning He will bring
it forth for them to see its punishment and torment before
216
Tafsir Ibn Katlrir
they enter it. This will intensify their distress and grief. In
Sahih Muslim it is recorded that Ibn Mas*ud said, “The
Messenger of Allah said,
(>Uj js y. i^Uj Ji\ yf, j'y.'
“Hell will be brought forth on the Day of Resurrection, pulled
by means of seventy thousand reins, each of which will be held
by seventy thousand angels ,» m
Then Allah says of them:
4(To) those whose eyes had been under a covering from My
Reminder ,}
meaning, they neglected it, turning a blind eye and a deaf ear
to it, refusing to accept guidance and follow the truth. As
Allah says:
W J** A & o-*i o*j7
4 And whosoever turns away blindly from the remembrance of
the Most Gracious, We appoint for him a Shaytdn to be a
companion for him. } [43:36]
And here Allah says:
jji-tLj V \s%j}
iand they could not bear to hear (it).} meaning, they did not
understand the commands and prohibitions of Allah. Then He
says:
4 Do then those who disbelieved think that they can take My
servants as Aiuliya' [protectors] besides Me?}
meaning, do they think that this is right for them and that it
is going to benefit them?
ppk && (*r>^ $£&r-
4Nay, but they will deny their worship of them, and become
opponents to them} [19:82],
IU
Muslim 4 :2184.
Allah says that He has prepared Hell as their abode on the
Day of Resurrection.
|*r^ O'jl* Vy^ j frf-‘ & pf ji
M! (*4^ |i^jj ^4^ Julji ;W^liLi
£j) &£ M !$’’’ ^ rg/iS
4103. Sax/: "Shall I'Ve tell you the greatest losers in respect of
(their) deeds?"}
4104. "Those whose efforts have been wasted in this life while
they thought that they were acquiring good by their deeds."}
4105. "They are those who deny the Ay at of their Lord and the
meeting with Hun. So their works are in vain, and on the Day
of Resurrection, We shall assign no iveight for them."}
4106. "That shall be their recompense, Hell; because they
disbelieved and took My Aydt and My Messengers for jest."}
The Greatest Losers in respect of (Their) Deeds
Al-Bukhari recorded from ‘Amr that Mus'ab who said: “I asked
my father - meaning Sa‘d bin Abi Waqqas - about Allah Is
saying,
V&v p? >
4 Say : " Shall We tell you the greatest losers in respect of (tlxeir)
deeds?"} I
‘Are they the Haruriyyah?’ He said, ‘No, they are the Jews and
Christians. As for the Jews, they disbelieved in Muhammad 535,
and as for the Christians, they disbelieved in Paradise and
said that there is no food or drink there, and the Haruriyyah
are those who break Allah’s covenant after ratifying it.’ Sa‘d (L
used to call them Al-Fasiqin (the corrupt). 1 ' 1 ‘Ali bin Abi
Talib, 121 Ad-Dahhak and others said: “They are thje
Haruriyyah,” so this means, that according to ‘Ali, may Allah
be pleased with him, this Ayah includes the Haruriyyah just
as it includes the Jews, the Christians and others. This does
not mean that the Ayah was revealed concerning any of theije
1,1 FathAl-Bari 8:278.
121 At-Tabari 18:128.
2 18
Tafslr lbn Kathir
groups in particular; it is more general than that, because the
Ayah was revealed in Makkah, before the Qur’an addressed
the Jews and Christians, and before the Khawarij existed at
all. So the Ayah is general and refers to everyone who
worships Allah in a way that is not acceptable, thinking that
he is right in doing that and that his deeds will be accepted,
but he is mistaken and his deeds will be rejected, as Allah
says:
iSome faces, that Day will be humiliated. Laboring, weary.
They will enter in the hot blazing Fire.} [88:2-4]
iAnd We shall turn to whatever deeds they did, and We shall
make such deeds as scattered floating particles of dust.} [25:23]
'jj tel ' A. ; . !* -
iAs for those xvho disbelieved, their deeds are like a mirage in a
desert. The thirshj one thinks it to be water, until he comes up
to it, he finds it to be nothing } [24:39]
And in this Ayah Allah says:
iSay: "Shall We tell you..."} meaning, ; Shall We inform
you;’
ithe greatest losers in respect of (their) deeds?}
Then Allah explains who they are, and says:
4Tliose ivhose efforts have been wasted in this life}
meaning, they did deeds that do not count, deeds that are not
in accordance with the prescribed way that is acceptable to Allah.
pr* 'ifr
i while they thought that they were acquiring good by their
deeds.}
Surah 18. Al-Kahf (107-108) (Part-16)
219
means, they thought that there was some basis for their deeds
and that they were accepted and loved.
iThey are those who deny the Ay at of their Lord and the
meeting with Him.}
they denied the signs of Allah in this world, the proofs that Hs
has established of His Oneness and of the truth of His
Messengers, and they denied the Hereafter.
iii ji pp
iand on the Day of Resurrection, We shall assign no weight for
them.'}
means, *We will not make their Balance heavy because it is
empty of any goodness.’ Al-Bukhari recorded that Abu
Hurayrah said that the Messenger of Allah said:
: jii; - ^ <ii x* v ugii ^ Jq
jj “
«A huge fat man will come forward on the Day of Resurrection
and he xoill weigh no more than the wing of a gnat to Allah.
Recite, if you wish :»
iand on the Day of Resurrection, We shall assign no weight for
them }
It was also recorded by Muslim. [1!
C -ff/r l&i}
iThat shall be their recompense, Hell; because they disbelieved }
means, *We will punish them with that because of their
disbelief and because they took the signs and Messengers If
Allah as a joke, mocking them and disbelieving them in the
worst way.’
r
il07. “Verily, those who believe and do righteous deeds, shall
111 Fath At- Bari 8 -.279 , Muslim 4 :2 147 .
Surah 18. Al-Kahf(109 ) ( Part-16 )
221
1)
4 No desire will they have for removal therefrom. $
means, they will never choose or want anything else. Th:
Ayah tells us how much they love and desire it, even though
one might imagine that a person who is to stay in one place
forever would get tired and bored of it. But Allah tells us that
despite this eternal stay, they will never choose to change <j>r
move from where they are.
jib jj Jj xxi op o' J f Ci _})
41$<z
4109. Say: "If the sea were ink far the Words of my Lord,
surely, the sea would be exhausted before the Words of my Lord
would be finished, even if We brought like it far its aid.")
The Words of the Lord can never be finished
Allah says: ‘Say, O Muhammad, if the water of the sea were
ink for a pen to write down the words, wisdom and signs of
Allah, the sea would run dry before it all could be written
down.
jb>
4even if We brought like it) means, another sea, then another,
and so on, additional seas to be used for writing. The Words (of
Allah would still never run out. As Allah says:
o '4 u +% %\ « j)i\ 4 a ^)
ii'
4And if all the trees on the earth were pens and the sea (were
ink), with seven seas behind it to increase it, yet the Words of
Allah would not be exhausted. Verily, Allah is All-Mighty,
All-Wise.) [31:271
Ar-Rabl‘ bin Anas said, “The parable of the knowledge of all of
mankind, in comparison to the knowledge of Allah, is that o ' a
drop of water in comparison to all of the oceans.” Allah
revealed that:
4^j ^£4 jiw J Ji op jQ if* $
Surah 18. Al-Kahf(UO) ( Part-16 )
223
i5& ty}
iis One God}, with no partner or associate.’
iSo zohoever hopes for the meeting with his Lord,} i.e., hopes for
good reward and recompense,
ilet him zuork righteousness} meaning, in accordance with tlie
prescribed laws of Allah,
4SS5 fj 4/j fj} ,
iand associate none as a partner in the worship of his Lord.} '
This is what is meant by seeking the pleasure of Allah alone
with no associate or partner. These are the two basic features
of acceptable deeds: their intent is for the sake of Allah alone,
and are done in accordance with the way of the Messenger of
Allah jg . !
Imam Ahmad recorded that Mahmud bin Labld said that tlie
Messenger of Allah sg said:
l h‘jh\ ’Jdi. Ju-i U Sj*
"What I fear the most for you is the small Shirk.*
“They said: What is the small Shirk, O Messenger of Allah?”
He said, *
i Jjj r»* lij i*Ui)l (“ji *U1 1 J jbj j
% » i
D ^*-l^" j v Ujjjl ^
“ Showing off (Ar-Riya). Allah toil! say on the Day of
Resurrection , when the people are rezvarded or punished for
their deeds, “Go to the one for whom you were shoiving off in
the world and see if you zvill find any reward with /j/hj.”* 1 ' 1
Imam Ahmad recorded that Abu Said bin Abi Fadalah Al-
Ansari, who was one of the Companions, said: “I heard tpe
Messenger of Allah jg say,
m
Ahmad 5 :428 .
224
Tafsir Ibn Kathir
Jb {jA . jU* tfZb 4-3 UJJ y Aa\
,^•1 4)1 0^5 ‘4)1 jl*’ 4^ i!rf $j>
iil>lj| j. t \Z'Jj\
^Allah will gather the first and the last on the Day of
Resurrection, the Day concerning which there is no doubt. A
voice will call out, "Whoever used to associate anyone with
Allah in the deeds which he did, let him seek his reivard from
someone other than Allah, for Allah is the least in need of any
partner or associate
It was also recorded by At-Tirmidhi and Ibn Majah. 12 '
This is the end of the Tafsir of Surat Al-Kahf. Praise be to
Allah, the Lord of all that exists.
111 Ahmad 4:215.
' 2 ' Tuhfat Al-Ahwadhi 8 :599 , Ibn Majah 2 : 1406 .
Surah 19. Maryam (1-6) ( Part-16 )
2 25
The Tafslr of Surah Maryam
(Chapter - 19)
Which was revealed in Makkah
Muhammad bin Ishaq recorded a HacLith of Umm Salamah 1 ’ 1
in his Sirah, and Ahmad bin Hanbal recorded from Ibn
Mas^ad, the story of the Hijrah (migration) to Ethiopia from
Makkah. The narration mentions that Ja'far bin Abi Talib
recited the first part of this Surah to An-Najashi and his
companions. 12 '
In the Name of Allah, the Most Gracious, the Most Merciful.
36 iT .tSii. iijj gj t xS Oilj Jii ;
I vly |>f==3 pj jjfy \ JjC-Ljj jtiij'
•i " * *. ' l/ | ^ /. ' ) j I > ./. <* . <> “’x ^ //V , »
**^®«*» Ot <Jf y-Z' c Ctlr*' £*\frs »j iSvjJ ot
4 ' yj •aJ-iar'j V>tiu Jl» ^
4 1 • Kdf Ha Ya 'Am Sad.}
42. A reminder of the mercy of your Lord to His servant
Zakariyya . }
43. When he called his Lord [with] a call in secret.}
44. He said: "My Lord! Indeed my bones have groivn feeble,
and gray hair has Ashta'al on my head, and I have never been
unblessed in my invocation to You, O my Lord!"}
45. "And verily, I fear Mawali after me, and my wife is
barren. So give me from Yourself an heir."}
46. "Who shall inherit me, and inherit (also) the posterity of
Ya'qub. And make him, my Lord, one with whom You are
ivell-pleased!"}
111 Ibn Hisham 1 :357.
121 Ahmad 1 :201 ,461 .
226 ' Tafsir Ibn Kathir
The Story of Zakariyya and His Supplication for a Son
The discussion about the separate letters has already preceded
at the beginning of Surat Al-Baqarah. Concerning Allah’s
statement,
%}
iA reminder of the mercy of your Lord ^
This means that this is a reminder of Allah’s mercy upon His
servant Zakariyya . 111 Yahya bin Ya'mar recited it,
o.JLP
“He has reminded of your Lord’s mercy to His servant
Zakariyya.”
The word Zakariyya in the Ayah has been recited with
elongation and also shortened. Both recitations are well-
known. He was a great Prophet from the Prophets of the
Children of Israel. In Sahih Al-Bukhari, it is recorded [that the
Prophet sg said about Zakariyya] that He was a carpenter who
used to eat from what he earned with his own hand through
carpentry . 121
Concerning Allah’s statement,
iWlwn he called his Lord [with] a call in secret.}
He only made his supplication secretly because it is more
beloved to Allah. This is similar to what Qatadah said
concerning this Ayah,
^ . Cj . * ^
^When he called out his Lord [with] a call in secret.}
“Verily, Allah knows the pious heart and he hears the hidden
voice .” 131
4l 4*->
4 He said: "My Lord! Indeed my bones have grown feeble..."}
m Al-Qurtubi 11 :75.
Muslim 4 : 1847. We were unable to locate it with Al-Bukhari.
131 At-Tabari 18:142.
Surah 19. Maryam (1-6) (Part-16)
meaning, “I have become weak and feeble in strength.”
iand gray hair has Ashta'al oti my head,}
means the gray hair has burned into the black hair. The
intent is to inform of weakness and old age, and its external
and internal traces.
Concerning Allah’s statement,
iand I have never been unblessed in my invocation to You, O
my Lord!^
This means, “I have not experienced from You except that You
would respond to my supplication and that You would never
refuse me in whatever I ask of You.”
Concerning His statement,
i^S^JJ Cri ci
iAnd verily, 1 fear Mawali after me,}
Mujahid, Qatadah and As-Suddi, all said, “In saying the word
Mawali, he (Zakariyya) meant his succeeding relatives.” 1 ' 1
The reason for his fear was that he was afraid that the
generation that would succeed him would be a wicked
generation. Thus, he asked Allah for a son who would be a
Prophet after him, who would guide them with his
prophethood and that which was revealed to him.
In response to this I would like to point out that he was nat
afraid of them inheriting his wealth. For a Prophet is too great
in status, and too lofty in esteem to become remorseful over
his wealth in this fashion. A Prophet would not disdain to
leave his wealth to his successive relatives, and thus ask to
have a son who would receive his inheritance instead of them.
This is one angle of argument.
The second argument is that Allah did not mention that lie
(Zakariyya) was wealthy. On the contrary, he was a carpenter
who ate from the earnings of his own hand. This type of
person usually does not have a mass of wealth. Amassing
At-Tabari 18:144.
22 8
Tafslr Ibn Kathir
wealth is not something normal for Prophets, for verily, they
are the most abstentious in matters of this worldly life.
The third argument is that it is confirmed in the Two Sahihs,
in more than one narration, that the Messenger of Allah
said,
US jj La i kIj jjj jl®
iWe (the Prophets) do not leave behind inheritance (of ivealth).
Whatever we leave behind , then it is charity.
In a narration recorded by At-Tirmidhi with an authentic
chain of narrations, he said,
f .dVi jJJS
“We, Prophets do not leave behind inheritance (of wealth) .»* 21
Therefore, the meaning in these Hadiths restricts the meaning
of Zakariyya’s statement,
4 So give me from yourself an heir. Who shall inherit me,'}
inheritance of prophethood. For this reason Allah said,
J'» Cft
iand inherit (also) the posterity of Ya'qub.}
This is similar to Allah’s statement,
44
4And Sulayman inherited from Daioud. }[27:16]
This means that he inherited prophethood from him. If this
had meant wealth, he would not have been singled with it
among his other brothers. There also would have been no
important benefit in mentioning it if it was referring to wealth.
It is already well-known and established in all of the previous
laws and divinely revealed creeds, that the son inherits the
wealth of his father. Therefore, if this was not referring to a
specific type of inheritance, then Allah would not have
mentioned it. All of this is supported and affirmed by what is
111 Fath Al-Bari 6 :227 , Muslim 3 : 1383 .
2] Tuhfat Al-Ahwadhi 5 :234 .
229
Surah 19. Manmm (7) (Part-16)
in the authentic Hadlth:
dWc Prophets do not leave behind any inheritance (of wealth).
Whatever we leave behind, then it is charity . » [1 '
Mujahid said concerning his statement,
J'*
iWho shall inherit me, and inherit (also) the posterity of
Ya'qub .} [19:6]
“His inheritance was knowledge, and Zakariyya was one of the
descendants of Ya'qub. 121 " Hushaym said, “Ismail bin Abi
Khalid informed us that Abu Salih commented about the
Ayah:
iwho shall inherit me, and inherit (also) the posterity of
Ya'qub.}
“He would be a Prophet like his forefathers were Prophets.” 13
Allah’s statement,
iU v 46
iand make him, my Lord, one with whom You are well-
pleased !}
means “Make him pleasing to You (Allah) and your creation.
Love him and make him beloved to your creatures, in both his
religion and his character.”
Jt* Oi 1*1 fgf-. Art*
47. (Allah said:) “O Zakariyya! Verily, We give you the good
news of a son, whose name will be Yahyd. We have given that
name to none before (him)."}
1 1 1 Tuhfat Al-Ahwadhi 5 :234 .
|2! At-Jabari 18:146.
At-Tabari 18:146.
230
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The acceptance of
His Supplication
This statement implies
what is not mentioned,
that his supplication
was answered. It was
said to him,
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4(Alldh said:) "O
Zakariyya! Verily, We
give you the glad tidings
of a son, whose name
will be Yahyd ...'>
Similarly Allah, the
Exalted, said;
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<Af that time Zakariyya invoked his Lord, saying: "O my
Lord! Grant me from Yoti, a good offspring. You are indeed the
All-Hearer of invocation ." Then the angels called him, while he
was standing in prayer in the MihrdbJ 11 (saying): "Allah,
gives you glad tidings of Yahyd, confirming (believing in) the
word from Allah, noble, keeping away from sexual relations
with women, a Prophet, from among the righteous. '>[3:38-39]
Allah said,
m
A private place of worship .
Surah 19. Maryam (8-9) ( Part-16 )
237
i We have given that name to none before (him).}
Qatadah, Ibn Jurayj and Ibn Zayd said, “This means that no
one had this name before him.” 1 11 Ibn Jarir preferred tljis
interpretation, may Allah have mercy upon him.
ck o-dj v-*2==y 4 4^
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48. He said: " My Lord! Hoio can I have a son, when my wife
is barren, and 1 have reached the extreme old age."}
49. He said: "Thus your Lord says: 'It is easy for Me.
Certainly I have created you before, when you had been
nothing!' '>[19:8-9]
His amazement after the acceptance of His Supplication
Zakariyya was amazed when his supplication was answered
and he was given the good news of a son. He became
extremely overjoyed and asked how this child would be born to
him, and in what manner he would come. This was
particularly amazing because his wife was an old woman who
was barren and had not given birth to any children in her
entire life. Even Zakariyya himself had become old arid
advanced in years, his bones had become feeble and thin, g^nd
he had no potent semen or vigor for sexual intercourse.
The Answer of the Angel
4 He said :?
That is, the angel, in his response to Zakariyya and his Was
amazement.
4 ci * jb ^
4"Thus says your Lord : 'It is easy for Me...' "}
(i|
At-Tabari 18:148.
232
Tafsir Ibn Kathtr
Meaning the birth of the son will be from you and from this
wife of yours and not from any other (woman).
ieasy }
Meaning, it is simple and easy for Allah to do. Then he (the
angel) mentioned to him that which is more amazing than
what he was asking about. The angel said that the Lord said,
iCertainly I have created you before, when you had been
nothing !}
This is similar to Allah’s statement,
4 i Up. ^3 p jL j]f j: oj-. jt ojl
iHas there not been over man a period of time, when he was
not a thing worth mentioning ?} [76:1)
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^20. He [Zakariyyd] said: “My Lord! Appoint for me a sign."
He said: "Your sign is that you shall not speak unto mankind
for three nights, though having no bodily defect."}
ill. Then he came out to his people from the Mihrab and he
indicated to them by signs to glorify [Allah] in the morning and
in the afternoon.}
The Sign of the Pregnancy
Allah, the Exalted, informed about Zakariyya that he said,
tj 'j'j
iHe (Zakariyyd) said: "My Lord! Appoint for me a sign."}
“Give me a sign and a proof of the existence of that which You
have promised me, so that my soul will be at rest and my heart
will be at ease with Your promise. ” Similarly Ibrahim said,
i&j d? Oijr j>y Jl* aj-fi ifj •-ff}
iMy Lord! Shoiv me how You give life to the dead. He (Allah)
233
Surah 19. Maryam (10-11) (Part-16)
said: “Do you not believe?" He said: "Yes (I believe), but to
put my heart at ease. "^[2:260]
Then Allah says,
i&X jlft
4He said: "Your sign is...'> meaning, “Your sign will be...”
4 that you shall not speak unto mankind for three nights,
though having no bodily defect. }
Meaning, ‘your tongue will be prevented from speaking ijor
three nights while you are healthy and fit, without ajiy
sickness or illness.’ Ibn ‘Abbas, Mujahid, ‘Ikrimah, Wahb, As-
Suddi, Qatadah and others said, “His tongue was arrested
without any sickness or illness.” 11 ' ‘Abdur-Rahman bin Zayd
bin Aslam said, “He used to recite and glorify Allah, but
was not able to speak to his people except by gestures. ” |2,
‘Awfi reported that Ibn ‘Abbas said,
4 three nights, though having no bodily defect. $
“The nights were consecutive.” However, the first statement
that is reported from him and the majority is more correct.
This Ayah is similar to what Allah, the Exalted, said in Sut^ah
Al ‘Imran,
he
£-
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4 He said: "O my Lord! Make a sign for me." (Allah) said^
"Your sign is that you shall not speak to mankind for three
days except with signals. And remember your Lord much, and
glorify (Him) in the afternoon and in the morning. ^[3:41]
This is a proof that he did not speak to his people for these
three nights and their days as well.
111 At-Tabari 18:152.
121 At-Tabari 18:152.
234
Tafsir Ibn Kathir
iexcept with signals.)
Meaning, with bodily gestures, this is why Allah says in this
noble Ayah,
S; & gk)
iThen he came out to his people from the Mihrdb)
referring to the place where he was given the good news of the
child.
4‘t § l
ihe indicated to them by signs )
Meaning he made a gesture to them that was subtle and swift.
ito glorify [Allah] in the morning and in the afternoon.)
That they should be agreeable to what he was commanded to
do during these three days, to increase in his deeds and
gratitude to Allah for what He had given him. Mujahid said,
l
)he indicated to them by signs)
“He made a gesture.”* 11 Wahb and Qatadah said the same. 121
fyj Aj fji * 2 * (A- J . bU*-
i-ri
412. (ft was said to his son) : “0 Yahya! Hold fast to the
Scripture.'' And We gave him wisdom while yet a child.)
413. And Hananan from Us, and Zakatan, and he was pious,)
414. And dutiful to his parents, and he was not arrogant or
disobedient.)
415. And Salam (peace) be on him the day he was bom, and
the day he dies, and the day he will be raised up to life
(again)!)
111 At-Jabari 18:153.
121 At-Tabari 18:154.
Surah 19. Maryam (12 -15) (Part-16)
235
The Birth of the Boy and His Characteristics
This also implies what is not mentioned, that this promised
boy was bom and he was Yahya. There is also the implication
that Allah taught him the Book, the Tawrah which they used
to study among themselves. The Prophets who were sent to
the Jews used to rule according to the Tawrah, as did the
scholars and rabbis among them. He was still young in e ge
when Allah gave him this knowledge. This is the reason that
Allah mentioned it.
parents, He says,
Because of how Allah favored him and
his
de,
as
Wi
4.)jh s^4=«J' £
40 Yahya! Holdfast to the Scripture [ the Tawrah].}
Means, “Learn the Book with strength.” In other words, le^rn
it well, with zeal and studious effort.
4^ jgii
4And We gave him ivisdom while yet a child.}
This means he was given understanding, knowledge, fortitu
diligence and zeal for good and the pursuit of good. He
blessed with these characteristics even though he was young
Allah said,
4& ji
4And (made him) Hananan from Us,} [19:13]
Ali bin Abi Talhah reported that Ibn ‘Abbas said,
c/j 6&-j}
4And Hananan from Us,}
“This means mercy from Us.”* 1 * ‘Ikrimah, Qatadah and |Ad-
Dahhak all said the same. Ad-Dahhak added, “Mercy that; no
one would be able to give except Us.” Qatadah added, “With it,
Allah had mercy upon Zakanyya.”* 21 Mujahid said,
hi At-Tabari 18:156.
121 At-Tabari 18:156.
236
Tafsir Ibn Kathir
iii fcZ-j}
iArid Hananan from Us,}
“This was gentleness from His Lord upon him .” 111 The apparent
meaning is that Allah’s statement Hananan (affection,
compassion) is directly related to His statement,
iand We gave him wisdom while yet a child.}
meaning, “We gave him wisdom, compassion and purity.” This
means that he was a compassionate man, who was righteous.
Hanan means the love for affection and tenderness (towards
others).
Concerning Allah’s statement,
iand Zakdtan,}
This is related to His statement,
iAnd Hananan}
The word Zakah means purity from filth, wickedness and sins.
Qatadah said, “The word Zakah means the righteous deed.”* 2 '
Ad-Dahhak and Ibn Jurayj both said, “The righteous deed is
the pure (Zakah) deed .” 131 Al-‘Awfi reported that Ibn ‘Abbas
said,
«&}
iand Zakatan,}
“This means that he was a blessing.”
iand he was pious.} ( 19 : 13 )
m
12 |
| 3 |
At-Tabari 18:156.
At-Tabari 18:159.
At-Tabari 18:159.
237
Surah 19. Maruam (12-15) (Part-16)_
meaning that he was pure and had no inclination to do sins
Allah said;
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iAnd dutiful to his parents, and he was not arrogant or disobedient
After Allah mentioned Yahya’s obedience to his Lord and tnat
Allah created him full of mercy, purity and piety, He attached
to it his obedience to his parents and his good treatment j of
them. Allah mentioned that he refrained from disobeying them
in speech, actions, commands and prohibitions. Due to t|iis
Allah says,
iatid he was not arrogant or disobedient .}
Then, after mentioning these beautiful characteristics, Allah
mentions his reward for this,
vi-ri f yj (y.
iAnd Salam (peace) be on him the day he was bom, and the\
day he dies, and the day he loill be raised up to life (again)!}
This means that he had security and safety in these three
circumstances. Sufyan bin TJyaynah said, “The loneliest that a
man will ever feel is in three situations. The first situation is
on the day that he is bom, when he sees himself coming out
of what he was in. The second situation is on the day that he
dies, when he sees people that he will not see anymore. The
third situation is on the day when he is resurrected, when he
sees himself in the great gathering. Allah has exclusively
honored Yahya, the son of Zakariyya, by granting him peac; in
these situations. Allah says,
y , > '•>
T - v. ■ fyj -‘b
iAnd Salam (peace) be on him the day he was bom, and the
day he dies, and the day he will be raised up to life (again)!}
This narration was reported by Ibn Jarir, from Ahmad bin
Mansur Al-MarwazI, from Sadaqah bin Al-Fadl, from Sufyan
bin TJyaynah.
At-Jabari 18:159, Ad-Durr Al-Manthur 5:486.
238
Tafsir Ibn Kathir
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426. And mention in
the Book, Maryam,
when she withdrew in
seclusion from her family
to place facing east.}
427. She placed a screen before them; then We sent to her Our
Ruh, and he appeared before her in the form of a man in all
respects.}
428. She said: "Verily, I seek refuge with the Most Gracious
(Allah) from you, if you do fear Allah."}
}19. (The angel) said: "1 am only a messenger from your Lord,
(to announce) to you the gift of a righteous son."}
420. She said: "How can I have a son when no man has
touched me, nor am I Baghiyya?"}
422. He said: "Thus says your Lord: ‘That is easy for Me
(Allah). And (We wish) to appoint him as a sign to mankind
and a mercy from Us (Allah), and it is a matter (already)
decreed (by Allah).’ "}
Surah 19. Maryam (16-21) (Part-16) - — 239
The Story of Maryam and Al-Masih (*isa) I
After Allah, the Exalted, mentioned the story of Zakariyya, and
that He blessed him with a righteous, purified and blessed
child even in his old age while his wife was barren, He then
mentions the story of Maryam. Allah informs of His granting
her a child named ‘Isa without a father being involved (in Her
pregnancy). Between these two stories there is an appropriate
and similar relationship. Due to their closeness in meaning,
Allah mentioned them here together, as well as in Surahs Al
‘Imran and Al-Anbiya’. Allah has mentioned these stories to
show His servants His ability, the might of His authority and
that He has power over all things.
Allah says,
i'& J&X 4
iAnd mention in the Book, Maryam
She was Maryam bint Imran from the family lineage of
Dawud. She was from a good and wholesome family of :he
Children of Israel. Allah mentioned the stoiy of her mother’s
pregnancy with her in Surah Al ‘Imran, and that s he
(Maryam’s mother) dedicated her freely for the service of Allah.
This meant that she dedicated the child (Maryam) to the
service of the Masjid of the Sacred House (in Jerusalem).
Thus, they (Zakariyya, Maryam’s mother and Maryam) were
similar in that aspect.
<So her Lord (Allah) accepted her with goodly acceptance. He
made her grow in a good manner. 3:37)
Thus, Maryam was raised among the Children of Israel in an
honorable way. She was one of the female worshippers, v eil-
known for her remarkable acts of worship, devotion md
perseverance. She lived under the care of her brother-in-law,
Zakariyya, who was a Prophet of the Children of Israel at hat
time. He was a great man among them, whom they would
refer to in their religious matters. Zakariyya saw astonishing
miracles occur from her that amazed him.
j* 'Jk ilS Ui jtf lijy Jio CjS"
240
Tafsir Ibn Kathir
iEvety time Zakaiyya altered the Mihrdb to (visit) her, he
found her supplied with sustenance. He said: "O Maryam!
From where have you got this?" She said, "This is from Allah."
Verily, Allah provides to whom He wills, without limit. } [ 3 : 37 ]
It has been mentioned that he would find her with winter fruit
during the summer and summer fruit during the winter. This
has already been explained in Surah Al ‘Imran. Then, when
Allah wanted to grant her His servant and Messenger, Isa, one
of the five Great Messengers.
44 -/“' 44 ' 1st
ishe zoithdrezv in seclusion from her family to place facing
[ 19 : 16 ]
This means that she withdrew from them and secluded herself
from them. She went to the eastern side of the Sacred Masjid
(in Jerusalem). It is reported from Ibn ‘Abbas that he said,
“Verily, I am the most knowledgeable of Allah’s creation of why
the Christians took the east as the direction of devotional
worship. They did because of Allah’s statement,
44 ’ j* Z>X^\}
iWhen she withdrew in seclusion from her family to a place
facing east.}
Therefore, they took the birthplace of ‘Isa as their direction of
worship.” 111
Concerning Allah’s statement,
ot
4 She placed a screen before them;}
This means that she hid herself from them and concealed
herself. Then, Allah sent Jibril to her.
< 41*4 & 4 >
iand he appeared before her in the form of a man in all
respects.} [ 19 : 17 ]
At-Tabari 18:162. The chain for this particular narration has a
deficiency in it. Ibn Kathir mentions a number of narrations about
this Ayah, afterwhich he says, ‘‘And Allah knows best.”
Surah 19. Maryam (16-21) (Part-16)
241
This means that he came to her in the form of a perfect and
complete man. Mujahid, Ad-Dahhak, Qatadah, Ibn Jurayj, Wahb
bin Munabbih and As-Suddi all commented on Allah’s statement,
ithen We sent to her Our Ruh ,} “It means Jibril.” 1 ' 1
.iL; J jjfrl £&}
iShe said: "Verily, I seek refuge with the Most Gracious from
you, if you do fear Allah.”}
This means that when the angel (Jibril) appeared to her in the
form of a man, while she was in a place secluded by herself
with a partition between her and her people, she was afraid of
him and thought that he wanted to rape her. Therefore, she saiq,
cJ* 4 JL M
iVerily, 1 seek refiige with the Most Gracious from you, if you
do fear Allah.}
She meant, “If you fear Allah,” as a means of reminding him
of Allah. This is what is legislated in defense against (evil), so
that it may be repulsed with ease. Therefore, the first thing she
did was try to make him fear Allah, the Mighty and Sublime.
Ibn Jarir reported from ‘Asim that Abu Wa’il said whfen
mentioning the story of Maryam, “She knew that the piops
person would refrain (from committing evil) when she said,
tj' tlj) ' V\ ’ 'CSC o\,
i"Verily, I seek refuge with the Most Gracious from you, if\
you do fear Allah." He said: "I am only a messenger from your
Lord..."}
This means that the angel said to her in response, and in order)
remove the fear that she felt within herself, “I am not what
think, but I am the messenger of your Lord.” By this he me;
“Allah has sent me to you.”' 2 ' It is said that when she mention
the (Name of the) Most Beneficent (Ar-Rahman), Jibril fell ap;
and returned to his true form (as an angel). He responded,
$
to
u
t,
ed
hrt
111 At-Jabari 18:163.
121 At-Tabari 18:164.
242
Tafsir Ibn KathTr
o!?j ini 4L3 j LI uji)
1 am only a messenger from your Lord, to provide to you the
gift of a righteous son.’
4 $ <^b}
^S/ie said: "How con I have a son..."}
This means that Maryam was amazed at this. She said, “How
can I have a son?” She said this to mean, “In what way would
a son be bom to me when I do not have a husband and I do
not commit any wicked acts (i.e. fornication)?” For this reason
she said,
iwhen no man has touched me, nor am I Baghiyya ?}
The Baghiyy is a female fornicator. For this reason, a Hadith
has been reported prohibiting the money earned from
Baghiyy . m
iHe said: "Thus said your Lord: ‘That is easy for Me
(Allah)..."}
This means that the angel said to her in response to her
question, “Verily, Allah has said that a boy will be bom from
you even though you do not have a husband and you have
not committed any lewdness. Verily, He is Most Able to do
whatever He wills.” Due to this, he (Jibril) conveyed Allah’s
Words,
iAnd (We wish) to appoint him as a sigtt to mankind}
This means a proof and a sign for mankind of the power of
their Maker and Creator, Who diversified them in their
creation. He created their father, Adam, without a male
(father) or female (mother). Then, He created Hawwa’ (Adam’s
spouse) from a male (father) without a female (mother). Then,
He created the rest of their progeny from male and female,
111 Ahmad 1 :235, Al-Bukhari 2237, Muslim 1567.
Surah 19. Marxiam (16-21) ( Part-16 )
243
except “Isa. He caused ‘Isa to be bom from a female without, a
male. Thus, Allah completed the four types of creation (of the
human being), which proves the perfection of His power and
the magnificence of His authority. There is no god worthy of
worship except Him and there is no true Lord other than Him
Concerning Allah’s statement,
iand a mercy from Us,}
I
This means, “We will make this boy a mercy from Allah and a
Prophet from among the Prophets. He will call to the worship
of Allah and monotheistic belief in Him. This is as Allah, the
Exalted, said in another Ayah,
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i(Remember) when the angels said : "O Maryam! Verily, Allah
gives you the good neios of a Word from Him, his name will be
Al-Masih, 'Isa, the son of Maryam, held in honor in this xborld
and in the Hereafter, and loill be one of those who are near to
Allah. And he will speak to the people, in the cradle and in
manhood, and he will be one of the righteous .$> ( 3 : 45 - 46 )
This means that he will call to the worship of his Lord in his
cradle and while and adult.
Concerning His statement,
j\: (J\ £&}
iand it is a matter (already) decreed (by Allah).}
This is the completion of Jibril’s dialogue with Maryam. |He
informed her that this matter was preordained by Allah’s
power and will. Muhammad bin Ishaq said,
4 1 '— fra -* £&>}
iand it is a matter (already) decreed (by Allah).}
“This means that Allah determined to do this, so there is|no
avoiding it.” 1 11
m
At-Tabari 18:165.
244
Tafsir Ibn Kathir
4 ;^r;U--ju UJj c-i^=>j UIa jld
422. So she conceived him, and she withdrew with him to a
remote place.}
}23 . And the pains of childbirth drove her to the trunk of a
date palm. She said: “Would that I had died before this, and
had been forgotten and out of sight!"}
The Conception and the Birth
Allah, the Exalted, informs about Maryam that when Jibril
had spoken to her about what Allah said, she accepted the
decree of Allah. Many scholars of the predecessors (Salaf) have
mentioned that at this point the angel (who was Jibril) blew
into the opening of the garment that she was wearing. Then
the breath descended until it entered into her vagina and she
conceived the child by the leave of Allah.
Muhammad bin Ishaq said, “When she conceived him and
filled her water jug (at a well), she returned (to her people).
After this, her menstrual bleeding ceased and she experienced
what the pregnant woman experiences of sickness, hunger,
change of color and there was even a change in the manner of
her speech. After this, no people came to visit any house like
they did the house of Zakariyya. The word spread among the
Children of Israel and the people were saying, ‘Verily, her
partner (in fornication) was Yusuf, because there was no one
else in the temple with her except him.’ So she hid herself
from the people and placed a veil between herself and them.
No one saw her and she did not see anyone else.”
Allah said;
4And the pains of childbirth drove her to the trunk of a date
palm.}
This means that her pains of labor compelled her to go to the
trunk of a date-palm tree that was at the place where she had
secluded herself. The scholars differed over its location. As-
Suddi said, “Her place of seclusion was to the east and that
Surah 19. Maryam (22-23) ( Part-16 )
245
was where she would pray at the Sacred House of
Jerusalem. ”* 1 ’ Wahb bin Munabbih said, “She ran away and
when she reached an area between Ash-Sham 121 and Egypt,
she was overcome by labor pains.”* 3 ' In another narration
from Wahb, he said, “This took place eight miles from t
Sacred House of Jerusalem in a village that was known
Bayt Al-Lahm (Bethlehem).”’ 4 * I say, there are Hadiths abo;
the Isra.’ (Night Journey of the Prophet sg) that are reported
An-Nasal on the authority of Anas,* 5 ’ and Al-BayhaqI on tl
authority of Shadad bin Aws, that say that this took place
Bait Al-Lahm.* 6 ’ Allah knows best. This is what is well known
that the people all relate from each other. The Christians have
no doubt held that the place of this occurrence was Bethlehem
and this is what all the people relate. It has been related in) a
Hadith also, if the Hadith is authentic.
Allah says, informing about her.
Jie
is
ut
F
* * A / // ,//y
\Xa Jj cJUy 1
4She said: “Would that 1 had died before this, and had been
forgotten and out of sight!" }
In this is an evidence of the permissibility to wish for dea th
when a calamity strikes. She knew that she was going to be
tested with the birth, the people would not assist her, and
they would not believe her story. After she was known as a
devout worshipper among them, they now thought that ^he
had become a fornicating whore. She said,
jj j-.
{Would that I had died before this,}
m
[ 2 |
[31
I 4 1
151
(61
At-Tabari 18:161.
Greater Syria .
At-Tabari 18:170.
At-Jabari 18:170.
An-Nasal in Al-Kubra 1 :22 1 . Most scholars consider the text that
include Bethlehem as a place of prayer on the night of Isra' to) be
unauthentic .
Dald’il An-Nubuwwah 2 :355 .
246
Tafsir Ibn KathTr
She said this to mean before this situation.
iand I had beat forgotten and out of sight!}
This means, “I wish I had not been created and I was
nothing.” This was mentioned by Ibn ‘Abbas. 1 11 Qatadah said,
i
iand I had beat forgottat and out of sight!'}
“This means something unknown, forgotten and no one knew
who I was.”
•sb** lily Ji If *? 6 oi
j ty/ , > / /<■< { // / ✓ f // V, ^ //
OjJb \Jt Uj* wife
jS 1/ \y* Cf*^,
424. 77ien he cried unto her from beloto her, saying: “Grieve
not: your Lord has provided a Sariy under you.”}
425. "And shake the trunk of date palm towards you, it will let
fall fresh ripe dates upon you."}
426. "So eat and drink and rejoice. And if you see any human
being, say: ‘Verily, I have vowed a fast for the Most Gracious
so I shall not speak to any human being today.,"}
What was said to Her after the Birth
Some reciters read the Ayah as,
(Who was below her)
Meaning the one who was below her called to her. Others
recited it as,
ifrom below her}
With the meaning of a preposition (from) instead of a pronoun
(who). The scholars of Tafsir have differed over the
interpretation of who was calling out. Al-‘Awfi and others
m
At-Tabari 18:172.
Surah 19. Man/am (24-26) ( Part-16 )
reported from Ibn ‘Abbas that he said,
oi
}Tlten cried unto her from below her,}
“This is referring to Jibril 11 * because Isa did not speak until
she brought him to her people.” Similarly, Said bin Jubayr,
Ad-Dahhak, ‘Amr bin Maymtin, As-Suddi and Qatadah all
said, “Verily, this is referring to the angel Jibril.” 121 This
means that he (Jibril) called out to her from the bottom of the
valley. Mujahid said,
iTheti cried unto her from below her,}
“This is referring to ‘Isa bin Maryam.” Likewise, ‘Abdur-Razzaq
reported from Ma‘mar that Qatadah said that Al-Hasan said,
“This is referring to her son (‘Isa).” This is also one of the two
opinions reported from Said bin Jubayr - that it was her so i,
‘Isa, speaking. Said said, “Have you not heard Allah saying,
i m A
iThen she pointed to him.}
Ibn Zayd and Ibn Jarir preferred this opinion in his Tafsir.
Allah said,
iGrieve not
He called to her saying, “Do not grieve.”
lili
iyour Lord has provided a Sariy under you.}
Sufyan Ath-Thawri and ShulDah reported from Abu Ishaq that
' Al-Bara’ bin ‘Azib said,
Tb- kl J*}
iyour Lord has provided a Sariy under you.}
111 At-Tabari 18:173.
121 At-Tabari 18:173.
2 48
Tafsir Ibn Kathir
“This means a small stream.’’ 111 Likewise, ‘Ali bin Abi Talhah
reported that Ibn ‘Abbas said, “Sariy means a river. ”* 2 ' ‘Amr
bin Maymun held the same view, as he said, “It means a river
for her to drink from.”* 3 ' Mujahid said, “It means river in the
Syrian language.”* 4 ' Sato bin Jubayr said, “ Sariy is a small
flowing river. ”' s * Others said that Sariy refers to ‘Isa. This was
said by Al-Hasan, Ar-Rabl‘ bin Anas, Muhammad bin ‘Abbad
bin Jafar, and it is one of the two opinions reported from
Qatadah. It is also the view of ‘Abdu r- Rahman bin Zayd bin
Aslam. However, the first view seems to be the most obvious
meaning. For this reason, Allah said after it,
tit,
4 And shake the trunk of date palm tozvards you, 4
meaning, “Grab the trunk of the date-palm tree and shake it
towards yourself.” Therefore, Allah blessed her by giving her
food and drink. Then He said,
^0
l SjJ>j My
4It ivill let fall fresh ripe dates upon you . So eat and drink and
rejoice. 4
Meaning to be happy. This is why ‘Amr bin Maymun said,
“Nothing is better for the woman confined in childbed than
dried dates and fresh dates.” Then he recited this noble
Ayah.' 6 *
Concerning Allah’s statement,
4 And if you see any human being,}
This means any person that you see,
111 At-Tabari 18:175.
* 21 At-Tabari 18:176.
* 3 ' At-Tabari 18:176.
* 4 ' At-Tabari 18:176.
* 5 ' At-Tabari 18:176.
' 6| At-Tabari 18:179.
Surah 19. Man/am (24-26) (Part-16)
249
-'yf \*y* Ci J A. 41 44 -* }
4Say : ‘Verily, I have voived a fast unto the Most Gracious
(Allah) so I shall not speak to any human being today.'}
Meaning, by signaling with gestures, not a statement
speech. This is so that she does not negate her oath itself,
pii=J A>}
4so I shall not speak to any human being today.}
Anas bin Malik commented on,
iA~A ojj; 4',^
41 have voived a fast unto the Most Gracious}
He said; “A vow of silence. ” |1 * Likewise said Ibn ‘Abbas and
Ad-Dahhak.* 21
The meaning here is that in their Law, when fasting, it was
forbidden for them to eat and speak. As-Suddi, Qatadah ajid
‘Abdur-Rahman bin Zayd* 31 have all stated this view. ‘Abdur-
Rahman bin Zayd said, “When Isa said to Maryam,
4Grieve not} She said, ‘How can I not grieve when you are with
me and I have no husband nor am I an owned slave woman?
What excuse do I have with the people? Woe unto me, if I h!ad
only died before this, and had been a thing forgotten and
unknown.’ Then, isa said to her, ‘I will suffice you withj a
statement, j
(4^=' by*> lt^A ‘iyj* 41 44-* '-**-* y; bb}
4And if you see any human being, say : ‘Verily, I have voived]
a fast unto the Most Gracious so I shall not speak to any\
human being this day.’}’
All of this is from the speech of “Isa to his mother.” Wahb said
the same as well.
111 At-Tabari 18:182-183.
121 At-Tabari 18:182-183.
,3 * At-Tabari 18:183, Al-Qurtubi 11 :98.
250
Tafsir Ibn KathTr
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427. Then she brought
him to her people, carry-
ing him. They said: "0
Mary! Indeed you have
brought a thing
Fariy .">
428. "O sister of Harm! Your father was not a man who used
to commit adultery, nor your mother ivas an unchaste
woman."}
/i\ / <• «
>:LS j » dJ
.a)
429. Then she pointed to him. They said: “How can we talk to
one who is a child in the cradle?"}
430. He said: “ Verily , I am a servant of Allah, He has given
me the Scripture and made me a Prophet;”}
431. “And He has made me blessed xoherever I be, and has
enjomed on me [Axusatii] Salah and Zakdh, as long as 1 live."}
432. “And to be dutifid to my mother, and made me not
arrogant, unblessed ."}
433. “And Salam (peace) be upon me the day 1 xvas born, and
the day 1 die, and the day I shall be raised alive!"}
Maryam with Al-Masih before the People, Their
Rejection of Her and His Reply to Them I
Allah, the Exalted, informs of Maryam’s situation when she
was commanded to fast that day and not to speak to any
human being. For verily, her affair would be taken care of ant!
her proof would be established. Thus, she accepted tlie
command of Allah and she readily received His decree. She
took her child and brought him to her people, carrying him.
When they saw her like this they made a big deal about her
situation and they sternly protested against of it, and !
iThey said: “O Mary! Indeed you have brought a thing
Fariy
Fariy means a mighty thing. This was said by Mujahid,
Qatadah, As-Suddi and others.^ 1 ' Ibn Abi Hatim reported from
Nawf Al-Bikall that he said, “Her people went out searching for
her, she was from a family that was blessed with prophethood
and nobility. However, they could not find any trace of her.
They came across a cow herder and they asked him, ‘Have yc u
seen a girl whose description is such and such?’ He replied,
‘No, but tonight 1 saw my cows doing something that I’ve nevsr
seen them do before.’ They asked, What did you see?’ He said,
Tonight I saw them prostrating in the direction of that
valley.’” 121
‘Abdullah bin Ziyad said (adding to the narration), “I
memorized from Sayyar that he (the cattle herder) said, 1 saw
a radiant light.’ ” So they went towards the direction that jie
told him, and Maryam was coming towards them from that
direction. When she saw them she sat down and she was
holding her child in her lap. They came towards her until they
were standing over her. !
iThey said: “O Mary ! Indeed you have brought a mighty thing
(Fariy)."*
111 At-Tabari 18:185.
121 AtTabari 18:187.
Surah 19. Maryam (2 7-33) (Part-16
253
iThen she pointed to him.} “She indicated, ‘Speak to him.’ They
then said, ‘After she has come to us with this calamity, stje
now commands us to speak to one who is a child in tl|e
cradle!’” 111 As-Suddi said, “When she pointed to him they
became angry and said, ‘Her mocking us, to the extent of
commanding us to speak to this child, is worse to us than her
fornication.’ ”
itt 43 40 ^ ^ j
iThey said: "How can we talk to one who is a child in the
cradle?"}™
This means, “How can someone speak who is in his cradle, in
the state of infancy and a child?” Isa said,
^3 ju
4 Verily, I am a servant of Allah,}
The first thing that he said was a declaration of the lofty
honor of his Lord and His being free of having a child. Also, lie
affirmed that he himself was a worshipper of his Lord.
Allah said,
it 33r
$He has given me the Scripture and made me a Prophet.}
This was a declaration of innocence for his mother from the
immorality that was attributed to her. Nawf Al-BIkall said,
“When they said what they said to his mother, he (Isa) was
nursing from her breast. At their statement he released the
breast from his mouth and reclined on his left saying, !
it ii £ >
iVerily, I am a servant of Allah, He has given me the
Scripture and made me a Prophet.}
And he continued speaking until he said,
it- £}
111 Ad-Durr Al-Manthur 5:507.
121 At-Tabari 18:189.
254
TafsTr Ibn Kathir
ias long as I live.}"
Concerning his statement,
4 And He has made me blessed wherever I be, 4
Mujahid, ‘Amr bin Qays and Ath-Thawri all said that this
means, “And He made me a teacher of goodness.”* 1 * In another
narration from Mujahid, he said, “A person of great benefit.”* 2 *
Ibn Jarir reported from Wuhayb bin Al-Ward, a freed slave of the
Bani Makhzum tribe, that he said, “A scholar met another
scholar who had more knowledge than himself. So he said to
him, “May Allah have mercy upon you, what acts of mine should
1 perform openly?’ The other replied, ‘Commanding good and
forbidding evil, for verily, it is the religion of Allah, which He sent
His Prophets with to His servants.’ The scholars have indeed
agreed upon the statement of Allah,
4 And He has made me blessed wherever I be,}
Then it was said, What was his blessing?’ He (Wuhayb) replied,
'Commanding good and forbidding evil wherever he was.’ ”* 3 *
His saying,
4and He has enjoined on me [ Awsdni ] Salah and Zakdh, as
long as I live . }
This is similar to the statement of Allah to Muhammad jfa,
4 And worship your Lord until there comes unto you the
certainty (i.e. death).} [15:99]
‘Abdur-Rahman bin Al-Qasim reported from Malik bin Anas
that he commented on Allah’s statement,
111 At-Tabari 18:191.
121 At-Tabari 18:191.
* 3 * At-Tabari 18:191.
255
Surah 19. Maryam (27-33) ( Part-16 )
iand He has enjoined on me [ Awsdni ] Salah and Zakdh, as
long as I live. $ J
He said, “Allah informed him of what would be of his affair
until his death. This is the firmest evidence against the people
who deny Allah’s preordained decree. ” ,1)
Concerning Allah’s statement,
44& ■
4 And to be dutiful to my mother.} This means, “He (Allah) has
commanded me to treat my mother well.” He mentioned this
after mentioning obedience to his Lord, Allah. This is because
Allah often combines the command to worship Him with
obedience to the parents. This is similar to Allah’s statement,
4And your Lord has decreed that you worship none but Him
and that you be dutiful to your parents.} [17:23]
And He, the Exalted, said,
fv 3* J %=&
4Cive thanks to Me and to your parents. Unto Me is the final
destination .} [31:14]
Concerning his statement,
4^ 'jL*-
iand He made me not arrogant, unblessed .} This means, “He
(Allah) has not made me too proud or arrogant to worship Him,
obey Him and be dutiful to my mother, and thus be unblessed;”
Concerning Allah’s statement,
4 rr ^ cfj fyj
4And Salam (peace) be upon me the day I was born, and the
day I die, and the day I shall be raised alive!}
This is his affirmation that Tie is a worshipper of Allah, the
Mighty and Sublime, and that he is a creature created by
Allah. He (Isa) will live, die and be resurrected, just like the
HI
Al-Qurtubi 11:103. That is, he understood Awsdni with (its
alternative meaning: “He decreed for me.”.
256
Tafslr Ibn Kathlr
other creatures that Allah has created. However, he will have
peace in these situations, which are the most difficult
situations for Allah’s creatures.’ May Allah’s peace and
blessings be upon him.
J jl), C. f-j* {j)
-i>>» 'jc* oiliu *ji jjj ff'dfcs £ £) jji Qu fit iji
4-]5f 7 ^4»* ^y, 4r* ~* ciS JJ Jr*. ^
^34. Shc/i is 7sfl, son 0 / Maryam. Qawlal-Haqq [it is a
statement of truth] about which they doubt (or dispute).}
435. It befits not (the majesty of) Allah that He should beget a
son. Glorified be He. Wlten He decrees a thing, He only says to
it: "Be!" - and it is.}
436. [‘Isa said] : "And verily, Allah is my Lord and your Lord.
So ivorship Him. That is the straight path ."}
4 37. Then the sects differed, so ivoe unto the disbelievers from
the meeting of a great Day.}
‘Isa is the Servant of Allah and not His Son
Allah, the Exalted, says to His Messenger Muhammad jg, This
is the story which We have related to you about Isa,’ upon
him be peace.
4-jja-j *j>
i(It is) a statement of truth about which they doubt.}
This means that the people of falsehood and the people of
truth are in disagreement, of those who believe in him and
those who disbelieve believe in him. For this reason most of
the reciters recited this Ayah with Qawlul-Haqq (statement of
truth) as the subject, referring to ‘Isa himself. ‘Asim and
‘Abdullah bin ‘Amir both recited it Qawlal-Haqq (statement of
truth) referring to the story in its entirety that the people
differed about. It is reported from Ibn Masftd 1 ' 1 that he
recited it as Qalal-Haqqa, which means that he (Isa) said the
truth. The recitation of the Ayah with the Qawlul-Haqq being
the subject referring to ‘Isa, is the most apparent meaning
111 At-Tabari 18:194.
Surah 19. Man/am (34-37) ( Part-16 ) 257
grammatically. It has support for it in the statement of Allah
[after the story of Isa],
4(This is) the truth from your Lord, so be not of those who
doubt > [3:60]
When Allah mentioned that He created him as a servant and a
Prophet, He extolled Himself, the Most Holy, by saying, j
4It befits not (the maiesht of) Allah that He should beset a son.
Glorified be He.}
Means glory be unto Him, He is far exalted above that which
these ignorant, wrongdoing, transgressing people say about Him.
4m jr i! & 0 !
iWhen He decrees a thing, He only says to it: "Be!” - and if I
is.}
Whenever He wants something, He merely commands it and it
happens as He wills. This is as Allah says,
j*J' 'jC> y'J £££
ii' oj & & j oi
iVerily, the likeness of 'Isa before Allah is the likeness of
Adam. He created him from dust, then said to him: "Be”
and he was. (This is) the truth from your Lord, so be not of
those ivho doubt.} [3:59-60]
‘Isa commanded the Worship of Allah Alone, then the
People differed after Him
Allah said;
1, ; / .< ' > »•*' ’.'V
^ ’XS> 4 jhjjj Jp AS'
4And verily, Allah is my Lord and your Lord. So worship
Him. That is the straight path.}
Among those things which Isa said to his people while he was
in his cradle is that Allah was his Lord and their Lord, and] he
commanded them to worship Him alone. He said,
258
Tafslr Ibn Kathtr
iSo ivorship Him. That is the straight path .)
Meaning, “That which I have come to you with from Allah is
the straight path.” This means that the path is correct;
whoever follows it will be rightly guided and whoever opposes
it will deviate and go astray.
Allah’s statement,
« M)
iThen the sects differed,) means that the opinions of the People
of the Book differed concerning Isa even after the explanation
of his affair and the clarification of his situation. They disagreed
about his being the servant of Allah, His Messenger, and His
Word that He cast upon Maryam and a spirit from Himself. So
a group of them - who were the majority of the Jews (may
Allah’s curses be upon them) - determined that he was a child
of fornication and that his speaking in his cradle was merely
sorcery. Another group said that it was Allah Who was
speaking (not Isa). Others said that he (Isa) was the son of
Allah. Some said that he was the third part of a divine trinity
with Allah. Yet, others said that he was the servant of Allah
and His Messenger. This latter view is the statement of truth,
which Allah guided the believers to. A report similar with this
meaning has been reported from ‘Amr bin Maymun, Ibn Jurayj,
Qatadah and others from the Salaf (predecessors) and the
Khalaf (later generations).
Allah said,
oi i >j& Jo *) 1
iso zooe unto the disbelievers from the meeting of a great Day.)
This is a threat and severe warning for those who lie about
Allah, invent falsehood and claim that He (Allah) has a son.
However, Allah has given them respite until the Day of
Resurrection, and He has delayed their term out of gentleness
and confident reliance upon His divine decree overcoming
them. Verily, Allah does not hasten the affair of those who
disobey Him. This has been related in a Hadith collected in the
Two Sahihs,
Surah 19. Maryam (34-37) (Part-16)
259
• ■cilL sA>-i lil JUkU ^U2 iul jj®
• Verily, Allah gives respite to the wrongdoer until He seizes
him and he will not he able to escape Him a
Then, the Messenger of Allah recited the Ayah,
i m i.4 U} /•& k ui. >j jtftit 5L\ hi 5a
<fSi/c/i is the punishment of your Lord when He punishes the
towns while they are doing wrong. Verily, His punishment is
painful, (and) severe [11:1 02) 111
In the Two Sahilis it is also reported that the Messenger
Allah 5 e£ said,
pf
ur.
aJ j JuL>w
j*
»l jJ-
'f
• L*j j
»No one is more patient with something harmful that he hears
than Allah. Verily, they attribute to Him a son, while He is the
One Wlw provides them sustenance and good health .» [21
Allah says.
4 i\ IjJj lyJu- jZ *liUi TlAi LA 0;l^==y^
«And many a township did I give respite while it was given to
wrongdoing. Then I punished it. And to me is the (final)
return (of all).} [22:48]
Allah, the Exalted, also says,
fj) Jt-ji o ’ . lt ll !»-*■ Viik ii”
4
J— i
.V
4 Consider not that Allah is unaware of that which the
wrongdoers do, but He gives them respite up to a Day when
the eyes will stare in horror. }\ 14:42]
This is the reason that Allah says here,
tf. 4t- l * jt jiy?
iSo woe unto the disbelievers from the meeting of a great
* 1 ' Fath Al-Bari 8 :205 , Muslim 4 : 1 997 .
Fath Al-Bari 10:527, Muslim 4 :2160.
260
Tafsir Ibn Kathir
Day.)
referring to the Day of Resurrection. It has been related in an
authentic Hadlth that is agreed upon (in Al-Bukhari and
Muslim), on the authority of TJbadah bin As-Samit who said
that the Messenger of Allah sg said,
j\j ojlp V ajJ-j Jill VI iJ) V Cl? Jtfd
jUij £>ji jf_j f)\ UliJ?
IjjCJl jlS La 41><J| 4JJ I <Jl3oI
olA^ioeyer testifies that there is no deity worthy of worship
except Allah alone, Who has no partners, and that Muhammad
is His servant and Messenger, and that ‘Isa was Allah's servant
and Messenger, and His Word that He cast upon Maryam, and
a spirit from Him, and that Paradise and Hell are both real,
then Allah will admit him into Paradise regardless of whatever
he did.^ 1]
s/y. * '<* '.'iu > >•' i^i tZiSst > *>
4 Qp fa 1 ctj ^ A> fa
^ h
438. How clearly will they see and hear, the Day when they
will appear before Us! But the wrongdoers today are in plain
error.)
439. And warn them of the Day of grief and regrets, when the
case has been decided, while (now) they are in a state of
carelessness, and they believe not.)
440. Verily, We will inherit the earth and whatsoever is
thereon. And to Us they all shall be returned.)
The Disbeliever’s warning of the Day of Distress
Allah, the Exalted, says informing about the disbelievers on
the Day of Resurrection that they will be made to have the
clearest hearing and sight. This is as Allah says,
a. .. j b/tfu? I £j il j&))
4And if you only could see when the criminals hang their heads
FathAl-Bari 6:546, Muslim 1 :57.
before their Lord (saying) : “Our Lord! We have now seen and
heard."} [32:12]
They will say that when it will not benefit them, nor will it be
of any use to them. If they had used these senses propeijly
before seeing the torment, then it would have brought them
some benefit and saved them from the Allah’s punishment.
This is why Allah says,
rr.
} How clearly will they (disbelievers) see and hear,}
This means that no one will hear and see better than they
will.
(j>}
}the day when they will appear before Us.} The Day of
Resurrection.
&
}But the wrongdoers today are...} now, in the life of this!
world,
4... in plain error.} They do not hear, see or think. When they
are requested to follow guidance, they are not guided and they
succumb to those things that do not benefit them.
Then, Allah says,
iAnd warn them of the Day of grief and regrets,} warn the creation
of the Day of Distress,
^ &
iwhen the case has been decided,}
when the people of Paradise and the people of Hell will be
sorted out, and everyone will reach his final abode which he
was destined to remain in forever.
ip.
iwhile (now) they are} today, in the present life of this world.
262
Tafslr Ibn Kathir
iin a state of carelessness.)
with the warning of the Day of grief and regret, they are
heedless.
iand they believe not.) meaning they do not believe that it is
true.
Imam Ahmad recorded that Abu Sa'id said that the
Messenger of Allah jg said,
■— jrr* ij0l jllil JjLij Jl £j*}\ Jii lilt
: Jli 1 1 -La ofiyC Ji <l>Jl JaI U .'Jliii ijlljlj yj
:JIj i l -U ojific Ja ijlljl Jiiu :JUj - :J15 - ^^1)1 lJU ^
.Jli ^ - :JU - Ua ^jC, :jji jijj
j y j> " 'ij l< • JI*3
uIA7ich the people of Paradise enter Paradise and the people of
the Hellfire enter the Hellfire, death will be brought in the form
of a handsome ram and it toil l be placed between Paradise and
the Hellfire. Then, it will be said, "O people of Paradise, do
you know zohat this is?" Then, they will turn their gazes and
look, and they will say, "Yes, this is death." Then, it will be
said, "O people of the Hellfire, do you know zohat this is?”
Then, they will turn their gazes and look, and they will say,
"Yes, this is death." Then, the order zvill be given for it to be
slaughtered and it zoill be said, "O people of Paradise, eternity
and no more death, O people of Hellfire, eternity and no more
death . ”» Then the Messenger of Allah j*r recited the Ayah,
V fj
iAnd zvani them of the Day of grief and regret, when the case
has been decided, while (now) they are in a state of
carelessness, and they believe not.)
Then, the Messenger of Allah jg made a gesture with his hand
and said,
Surah 19. Maryam (38-40) ( Part-16 )
263
«gjji a . & j gi)i jil*
«77ic people of this life are in the state of heedlessness of this
life V 1 '
Thus recorded Imam Ahmad and it was also recorded by Al-
Bukhari and Muslim in their Sahibs^ 1 with wording similar 1o
this.
It is reported from ‘Abdullah bin Mas“ud that he mentioned a
story in which he said,
“There is not a soul except that it will see a residence in
Paradise and a residence in the Hellfire, and this will be the Day
of distress. So the people of the Hellfire will see the residence
that Allah prepared for them if they had believed. Then, it will be
said to them, If you had believed and worked righteous deeds,
you would have had this, which you see in Paradise.’ Then, they
will be overcome with distress and grief. Likewise, the people of
Paradise will see the residence that is in the Hellfire and it will
be said to them, If Allah had not bestowed His favor upon you
(this would have been your place).’ ” l3) !
Concerning Allah’s statement,
& i/j J&R
i Verily, We will inherit the earth and whatsoever is thereon.
And to Us they all shall be returned.}
Allah is informing that He is the Creator, the Owner and the
Controller of all matters. All of the creation will be destroyed
and only He, the Most High and Most Holy, will remain. There
is no one who can claim absolute ownership and control of
affairs besides Him. He is the Inheritor of all His creation. He
is the Eternal, Who will remain after they are gone and He is
the Judge of their affairs. Therefore, no soul will be done any
injustice, nor wronged even the weight of a mosquito or an
atom.
Ahmad 9 :3.
121 Fath Al-Bari 8 :282 , Muslim 4 :2 188 .
,31 At-Tabari , it is the first narration explaining Ayah no . 39 . See the
section on the reports at the beginning of the book .
264
Tafsir Ibn Kathir
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Ibn Abi Hatim recor-
ded that Hazm bin
Abi Hazm Al-Quta‘!
said, “Umar bin
‘Abdul-Aziz wrote to
‘Abdul-Hamid bin
‘Abdur-Rahman, who
was the governor of
Kufah: ‘Thus, to
proceed: Verily, Allah
prescribed death for
His creatures when He
created them and He
determined their final
destination. He said in
that which He revealed
in His truthful Book,
which He guarded with
His knowledge and
made His angels testify
to its preservation,
that He will inherit the
earth and all who are
on it, and they will all
be returned to Him. ’”’ 1 *
441. And mention in the Book, Ibrahim. Verily, he was a man
of truth, a Prophet. $
442. When he said to his father : "O my father! Why do you
worship that which hears not, sees not and cannot avail you in
anything?"}
Ibn Abi Hatim 7 :2410.
265
Siirah 19. Maryam (41-45) (Part-16)
443. "O my father! Verily, there has come to me the knmuledge
of that which came not unto you. So follow me, I will guide
you to the straight path."}
444. "O my father! Worship not Shay tan. Verily, Shay tan has
been a rebel against the Most Gracious."}
445. “O my father! Verily, I fear lest a torment from the Most
Gracious should overtake you, so that you become a companion
of Shay tan."}
Ibrahim’s Admonition of His Father
I
Allah, the Exalted, tells His Prophet, Muhammad
4 And mention in the Book, Ibrahim.}
“Recite this to your people who are worshipping idols and
mention to them what happened with Ibrahim, the intimate
Friend ( Khalit) of the Most Beneficent. These idol worshippers
(Arabs) are his descendants and they claim to follow his
religion. Inform them that he was a truthful Prophet. Tell them
about what took place with his father and how he forbade him
from worshipping idols.”
Ibrahim said,
4<cl dU £ Sfj ^
40 my father! Why do you worship that which hears not, sees]
not and cannot avail you in anything?}
Meaning that these idols will not benefit you, nor can tljiey
protect you from any harm.
jiJ U jiff <4*^ -** til
40 my father! Verily, there has come to me the knowledge of
that which came not unto you.}
This means, “Even though I am from your loins and you see
me as inferior to you because I am your son, know that I have
received knowledge from Allah that you do not know anil it
has not reached you.”
luS
4So follow me, I will guide you to the straight path.} I
266
Tafsir Ibn Kathir
meaning, “a straight path that will cany you to the desired
objective and save you from that which is dreaded (Hell).”
40 my father! Worship not Shay tan. ) This is means, “Do not obey
him by worshipping these idols. He invites to this (idolatry) and
he is pleased with it.” This is as Allah says,
S^*^' sj fSU xfjS ff)
4 Did I not command you, O Children of Adam, that you
should not worship Shay tan . Verily, he is a plain enemy to
you.) (36:60]
Allah also says,
V!
iThey invoke nothing but females [idols] besides Him (Allah),
and they invoke nothing but Shaytdn, a persistent rebel 1 )
[4:117]
Concerning Allah’s statement,
<i* c£x # u)
iVerily, Shaytdn has been a rebel against the Most Gracious .)
This means obstinate and too arrogant to obey his Lord.
Therefore, Allah expelled him and made him an outcast.
Therefore, “do not follow him or you will become like him.”
S' 4
40 my father! Verily, I fear lest a torment from the Most
Gracious should overtake you,)
“because of your associating partners with Allah and your
disobedience in what I am commanding you with.”
lu SjSi»
4so that you become a companion of Shaytdn .)
This means, there will be no one who will protect you, or help
you, or assist you, except Iblls. However, neither he, nor
anyone else, has any power over the outcome of matters.
Si 7 ral i 19. M ar yam ( 4 6-48) ( Part-16 )
267
Following him will only cause you to be surrounded by the
torment (of Allah).” This is as Allah says,
& ^ ^
Jj\jc
< By Allah, We indeed sent (Messengers) to the nations before
you, but Shay tan made their deeds fair seeming to them. So he
is their helper today (in this world), and theirs will be a painful
torment. $ [16:63]
JU n lit* '} oJ f'jfi ly cJ 4-^'J
f of ot fjy-oi Uj fJ j -— 'j ! y tii»- ^ xj j ^ A‘- -’ 1 —
4 . ‘Vllil jf Vi jfj yj’S
<46. He (the father) said: "Do you revile my gods, O Ibrahim ?
If you stop not (this), I will La’ arjumannak . So get away from
me Maliyan ."}
<47. Ibrahim said: "Peace be on you! I will ask forgiveness of
my Lord for you. Verily, He is unto me Hajfyyan .}
<46. And I shall turn away from you and from those whom
you invoke besides Allah. And I shall call upon my Lord, and I
certainly hope that l shall not be unblessed in my invocation to
my Lord."}
The Reply of Ibrahim’s Father
Allah, the Exalted, informs of the reply of Ibrahim’s father to
his son, Ibrahim, in reference to what he was calling him [to.
He said,
<Do you revile my gods, O Ibrahim?} This means, “If you do not
want to worship them (the idols) and you are not pleased with
them, then at least stop cursing, abusing, and reviling them.
For verily, if you do not cease, I will punish you, curse you £^nd
revile you.” This is the meaning of his statement;
iLa’arjumannaka . ^
268
Tafsir Ibn Kathir
Ibn ‘Abbas, As-Suddi, Ibn Jurayj, Ad-Dahhak and others said
this. 111 '
Concerning His statement,
iSo get away from me Maliyati .}
Mujahid, Tkrimah, Said bin Jubayr and Mujahid bin Ishaq all
said, “ Maliyan means forever." 121 Al-Hasan Al-Basri said, “For
a long time." 131 As-Suddi said,
&#>}
4So get away from me safely Maliyan .}
“This means forever.” 141 Ali bin Abi Talhah and Al-‘Awfi both
reported that Ibn ‘Abbas said,
4 So get away from me safely Maliyan. $
“This means to go away in peace and safety before you are
afflicted with a punishment from me.” Ad-Dahhak, Qatadah,
‘Atiyah Al-Jadali, Malik and others said the same. This is also
the view preferred by Ibn Jarir.
The Reply of Allah’s Friend ( Khalit)
With this, Ibrahim said to his father,
f&}
iPeace be on you!} This is as Allah said concerning the
description of the believers,
&}
iand when the foolish address them (with bad words) they say ,
"Salaman [peace]."} [25:63]
Allah also says,
^5 v 0 % pj &A u tfg ^ i;
111 At-Tabari 18:205.
121 At-Tabari 18:205,206.
131 At-Tabari 18:205.
141 At-Tabari 18:206.
Sit rah 19. Maruam (46-48) (Part-16)
2 69
4 A rid when they hear Al-Laghw (false speech), they withdraw
from it and say: " To us our deeds, and to you your deeds.
Peace be to you. We seek not (the way of) the ignorant.”}
[28:55]
The meaning of Ibrahim’s statement to his father,
iPeace be on you!} “You will not receive any insult or harm from
me.” This is due to the respect and honor of fatherhood.
41 will ask forgiveness of my Lord for you.}
meaning “But, I will ask Allah to guide you and forgive you for
your sin.”
^ ^ >$}
iVerily, He is unto me Hafiyya.}
Ibn ‘Abbas and others said that Hafvyyan means, “Kind.j* 1 *
Meaning, “since He guided me to worship Him and direct py
religious devotion to Him alone.” As-Suddi said, “Al-Hafi is Cj>ne
Who is concerned with his (Ibrahim’s) affair.” Thus, Ibrahim
sought forgiveness for his father for a very long time, even
after he migrated to Ash-Sham. He continued to seek
forgiveness for him even after building the Sacred Masjid (in
Makkah) and after the birth of his two sons, Ismail and Ishaq.
This can be seen in his statement,
fX $ vOX 4 &
iOur Lord! Forgive me and my parents, and (all) the believers
on the Day when the reckoning will be established.} [14:41]
From this tradition, during the beginning stages of Islam, jthe
Muslims used to seek forgiveness for their relatives and their
family members who were polytheists. They did this following
the way of Ibrahim, the Khalil (Friend) of Allah, until Allah
revealed,
111 At-Jabari 18:207.
Tafsir Ibn Kath ir
llii fC. bv \ ijlte i\ ,'*Z jd\j -j 111! JjK"
J. it > s >>•'
Oji JjAyO
ilndeed there has beeti an excellent example for you in Ibrahim
and those with him, ivhen they said to their people: "Verily,
toe are free from you and whatever you worship besides
Allah.") [60:4]
Until Allah’s statement,
4 jj ji' Oi ilM lAlpI \aj of Jy
4 Except the saying of Ibrahim to his father: " Verily , I will ask
forgiveness (from Allah) for you, but I have no pmver to do
anything for you before Allah.") [60:4]
meaning, except for this statement, so do not follow it. Then
Allah explains that Ibrahim abandoned this statement and
retracted it. Allah, the Exalted, says,
\ d p: PM P? C)
41 1 is not (proper) for the Prophet and those who believe to ask
Allah's forgiveness for the idolators.) [9:113]
Until Allah’s statement,
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4And Ibrahim’s invoking for his father's forgiveness was only
because of a promise he had made to him. But when it became
clear to him that he is an enemy of Allah, he dissociated himself
from him. Verily, Ibrahim was AwwdhJ 11 forbearing.)
[9:114] '
Concerning Allah’s statement,
i4& 4> P * && Cj ppj)
4And I shall turn away from you and from those whom you
invoke besides Allah. And I shall call upon my Lord,)
This means, “And I worship my Lord alone, associating no
partners with Him.”
See the Tafsir of Stirat At-Tawbah 9:114.
Surah 19. Maryam (49-50) ( Part-16 )
273
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41 certainly hope that I shall not be unblessed in my invocation
to my Lord.}
The word ‘Asa (I hope) here means that which will necessarily
occur and not that which is hoped for from the impossible.
For verily, he (Ibrahim) is the leader of the Prophets other
than Muhammad %.
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449. So when he had turned away from them and from those
whom they worshipped besides Allah, We gave him Ishaq and
Ya'qub, and each one of them We made a Prophet .}
450. And We gave tlxem of Our mercy, and We granted them
Sidqin 'Aliyyan on the tongues.} [
Allah gave Ibrahim Ishaq and Ya'qub
Allah, the Exalted, says that when the Friend of Allah
(Ibrahim) withdrew from his father and his people for the sake
of Allah, Allah gave him in exchange those who were better
than them. He gave him Ishaq (Isaac) and Ya'qub (Jacob),
meaning his son, Ishaq, and Ishaq’s son, Ya'qub. This is
Allah said in another Ayah,
4 vliyijuj 4
as
4and Ya'qub, a grandson.} (21:72)
Also, Allah says,
4and after Ishaq, of Ya'qub.} [11:71]
There is no difference of opinion about Ishaq being the father
of Ya'qub. This is what is recorded in the Qur’an in Suran Al-
Baqarah.
jL S u ijlli St Jl* H oJJf C-jyYYs fly
‘Sljhl* ijjj
40r were you witnesses when death approached Ya'qub? Wlten
272
fakir Ibn Kathir
he said unto his sons, "What will you worship after me?" They
said, "We shall worship your God the God of your fathers,
Ibrahim, Istna'il and Ishaq. '>[2:133]
Allah only mentioned Ishaq and Ya'qub here to show that He
made Prophets from among his descendants and successors in
order to give him relief and happiness in his life. This is why
Allah says,
iand each one of them We made a Prophet [19:49]
If Ya'qub had not become a Prophet in the lifetime of Ibrahim,
then Allah would not have limited the promise of prophethood
to him, but He would have mentioned his son Yusuf as well.
For verily, Yusuf was also a Prophet, just as the Messenger of
Allah sg said in a Hadith whose authenticity is agreed upon,
when he was asked who was the best of people. He jg said,
^ tsT <3)1 Cjtpuu <11 jB
<tThe Prophet of Allah, Yusuf, the son of the Prophet of Allah
Ya'qub, the son of the Prophet of Allah Ishaq, the son of the
Friend of Allah Ibrahim. > ,l>
In another wording of this Hadith, he said,
Ji ^
j>
i Verily, the noble one is the son of the noble one, who is the
son of the noble one, zoho is the son of the noble one. That is
Yusuf, the son of Ya'qub, the son of Ishaq, the son of
Ibrahim.*™
Concerning Allah’s statement,
iAnd We gave them of Our mercy, and We granted Sidqin
‘Aliyyan on the tongues
111 FathAl-Bari 8 : 212 .
' 2| Fath Al-Bari 6 : 460 .
Surah 19. Maryam (51-53) ( Part-16 )
273
‘Ali bin Abi Talhah reported that Ibn ‘Abbas said, “Sidqin
‘Aliyyan means the good praise.”* 11 As-Suddi and Malik bin
Anas said the same thing. Ibn Jarir said, “Allah only said
‘Aliyyan (loftiness, exalted) because all of the religions
commend them and mention them with praises, may Allah’s
peace and blessing be upon them all.” 12 '
Jx jt £2; :M te & a* ar k j
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^51. And mention in the Book, Musa. Verily, he was
Mukhlasan and he was a Messenger, (and) a Prophet.}
452. And We called him from the right side of the Mount
(Tiir), and made him draw near to Us for a talk with him.}
453. And We granted him his brother Harun, (also) a Prophet,
out of Our mercy.}
Mentioning Musa and Harun
After Allah had mentioned Ibrahim, the Friend of Allah, aiid
commended him, he next mentioned Al-Kalim (the one spoken
to by Allah directly). Allah said,
iAnd mention in the Book, Musa. Verily, he was Mukhlasan}
Ath-Thawri reported from ‘Abdul- Aziz bin Rafi‘, from Alsu
Lubabah that he said, “The Disciples (of Isa) said, ‘O Spirit of
Allah, inform us about the one who is Mukhlis (purely devoted)
to Allah.’ He said, That is one who does a deed solely for Allah
and he does not like for the people to praise him.’ ” Others
recited the word as Mukhlas, which means that he was
chosen. This is as Allah says,
j[}
4 Verily, I have chosen you above men.} [7:144]
Concerning Allah’s statement,
111 At-Tabari 18:208.
121 At-Tabari 18:208.
274
Tafsir Ibn Kathir
iatid he was a Messenger, (and) a Prophet. $
Allah combined these two descriptions for him. For verily, he
was one of the greatest Messengers and one of the five
Messengers of Strong Will. They are NOh, Ibrahim, Musa, Isa
and Muhammad. May the blessings of Allah be upon them
and all of the Prophets.
Allah said,
s-C Jt
iAnd We called him from the side of the Ti/r> means Mount
iright} It was on the right side of Musa when he went seeking a
burning wood from that fire. He saw its glow in the distance, so
he set out towards it and found it on the right side of the
mountain from his direction, at the edge of the valley that he
was in. This is when Allah, the Exalted, spoke to him and
called out to him. Allah summoned him to come near and He
conversed Ayah with him.
Concerning His statement,
/ , S ' / 1 j' * \
4And We granted him his brother Hariin, (also) a Prophet, out
of Our mercy . ^
This means, “We responded to his request and his plea on
behalf of his brother and We made him a Prophet as well.”
This is as Allah says in another Ayah,
cJ SO 6l
y, y
iAnd my brother Hariin he is more eloquent in speech than
me: so send him with me as a helper to confirm me. Verily, I
fear that they will belie me . ^ [28:34]
Also, Allah said,
4 »*![}■»
4(Allah said:) "You are granted your request, O Musa."}
[20:36]
He also said,
275
c5 ia cs $ #
4 So se;uf /or Harfm. And they have a charge of crime against
me, and I fear they ivill kill me.} [26:13-14]
Because of this, some of the Salaf (predecessors) said, “No one
in this life pleaded on behalf of someone else more than Musa
pleaded for his brother to be a Prophet.” Allah, the Exalted said,
4And We granted him his brother Harm, (also) a Prophet, out
of Our mercy.}
.. ni t st Vj-y o^j Al
4 ‘iiJ o&y 'iPifj
454. And mention in the Book, Ismd'tl. Verily, he was true to
what he promised, and he was a Messenger, (and) a Prophet.}
455. And he would enjoin on his family and his people the
Saldh and the Zakdh, and his Lord was pleased with him.}
Mentioning Isma‘fl
Here Allah has commended Ismail, the son of Ibrahim, the
Friend of Allah. He (Ismail) is the father of all of the Arabs of
the Hijaz because he was true to what he promised. Ibn
Jurayj said, “He did not make any promise to his Lord, except
that he fulfilled it.” 1 ' 1 He never obligated himself to do any act
of worship with a vow, except that he fulfilled it and carried it
out, giving it its full due.
Some said,
5>£>}
4(he was) true to what he promised.} “This was said about h im
because he said to his father,
4 0} Jit 4
41f Allah wills you will find me of the patient.} [37:102]
So he was truthful in that.” Being true to one’s promise is one
m
At-Tabari 18 :2 1 1 .
276
Tafsir Ibn Kathir
of the praiseworthy characteristics, just as breaking one’s
promise is of the detested characteristics. Allah, the Exalted,
says,
i U \JJa J ISC 1 C £ l£C 1$
iO you who believe! Why do you say that which you do not
do? Most hateful it is with Allah that you say that which you
do not do.} [61:2-3]
The Messenger of Allah jg said,
lilj ii-jib-l JLP j lijj t . Ijl : Xt\
i'll
«77ie sign of the hypocrite is three things. When he speaks, he
lies; when he promises, he breaks his promise; and when he is
entrusted with something, he is disloyal to his trust. ^
Thus, if these are the characteristics of the hypocrites, then
behaving contraiy to these is a characteristic of the true
believer. For this reason, Allah commended His servant and
Messenger Ismail, for he was true to his promise. Likewise,
the Messenger of Allah jg was true to his promise. He did not
promise anyone anything, except that he fulfilled his promise
to that person. He also commended Abu Al-‘As bin Ar-Rabl‘,
the husband of his daughter Zaynab, by saying,
* 1 J. J>?
«He spoke to me and he told me the truth, and he promised me
and he fulfilled his promise to me.« |21
When the Prophet $g died, the Khalifah (his successor), Abu
Bakr As-Siddlq said, “Whoever received any promise from the
Messenger of Allah jg or was owed any debt by him, then let
him come to me and I will fulfill it on his behalf.” So Jabir bin
‘Abdullah came and related that the Messenger of Allah jg said,
«// the wealth of Bahrain comes (to me), then I would give you
such and such and such .»
1 1 1 Al-Bukhari no .33 ,2682 ,2749 ,6095 .
121 FathAl-Bari 5:380.
Surah 19. Maryam (54-55) (Part-16)
177
This meant that he would fill his hands with wealth.
Therefore, when the wealth of Bahrain came (to them), Atiu
Bakr commanded Jabir to come and fill his hands from th&t
wealth. Then, he commanded him to do so again, until he
collected five hundred Dirhams. Then, Abu Bakr gave him its
double along with it.' 1 ' (i.e. one thousand extra Dirhams).
Concerning Allah’s statement,
'&}
!
iand he was a Messenger, (and) a Prophet .}
In this is a proof of Ismail’s favored status over his brother,
Ishaq. Ishaq was only described as being a Prophet, but
IsmaTl was described with both prophethood and
messengership. It is confirmed in Sahih Muslim that the
Messenger of Allah said,
jJ j •/> 1 4 I 1 1
« Verily , Allah chose Isma’tljrom the sons of Ibrahim . . V 2 ’
Then, Imam Muslim mentions the rest of the Hadtth in its
entirety. However, this statement proves the correctness of
what we have said.
Allah said.
-ft - 3 ■j'o Vytyj A*' o&f}
iAnd he would enjoin on his family and his people the Saldl l!
and the Zakdh, and his Lord was pleased with him.}
This is also a beautiful form of praise, a commendable quality,
and and upright characteristic. He was commanded in this
way because of his persistence in obedience of his Lord, and
enjoining his family to do so.
This is as Allah said to His Messenger 2gj,
iAnd enjoin the Saldh on your family, and be patient with
them.} [20:132] j
Also, Allah, the Exalted, said,
I 1 ' FathAl-B&ri 4:554.
121 Muslim 4:1782.
278
Tafsir Ibn Kathir
— jtj •*- s tt -' * jr j — - *^.zr
jL i ' >'? \f \'Y' »>'A X' /•< '
“ ; %OJ V^J* ** ft-A/" W 4jl Oj^2Jki
iO you who believe! Protect yourselves and your families
against a Fire (Hell) whose fuel is men and stones, over which
are (appointed) angels tern (and) severe, ivho disobey not,
(from executing) the commands they receive from Allah, but do
that which they are commanded .} [66:6)
This means to command them to do good, forbid them from
evil and do not neglect them. If you do so, and they obey your
command, the Fire (of Hell) will not devour them on the Day of
Resurrection. It has been reported in a Hadith from Abu
Hurayrah that the Messenger of Allah sg said,
J.
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"May Allah have mercy upon a man ivho gets up at night to
pray and he wakes his xvife. If she refuses to get up, he
sprinkles water in her face. May Allah have mercy upon a
woman ivho gets up at night to pray and she wakes her
husband. If he refuses to get up, she sprinkles water in his face J
This Hadith was recorded by Abu Dawud and Ibn Majah. 1 ’ 1
156. And mention in the Book, Idris. Verily, he was a man of
truth, (and) a Prophet. $
157. And We raised him to a high station.}
Mentioning Idris
Allah complimented Idris for being a truthful Prophet and He
mentioned that he raised him to a high station. It has
previously been mentioned that in the Sahih it is recorded that
the Messenger of Allah passed by Idns on the night of the
Isra (Night Journey) and he (Idris) was in the fourth heaven.
I 1 ' Abu Dawud 2 :73, Ibn Majah 1 :424.
Surah 19. Maryam (58) (Part-16)
279
Jr
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^ liJ> uty) ^aLCj & j$
Mansur that Mujah^d
said,
i&fy Cfc
to
4 And We raised him
a high station .>
“This means the fourth
heaven.”* 11 Al-Hasan
and others said concer-
ning Allah’s statement,
4;1& t& &&>
to
4And We raised him
a high station . >
“This means Paradise.”
J* ii' ^
bll»- fj'» iiji j*
\ v-r -• r-i -*t - * U
uiv-Jj (c£»f, tsjj la> gy If*
ft* 3* *H ^-5*r-i> l?- 4 * a4y
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itt4
458. Those were they unto whom Allah bestowed His grace
from among the Prophets, of the offspring of Adam, and of
those whom We carried (in the ship) with Niih, and of the
offspring of Ibrahim and Israel, and from among those whom
We guided and chose. When the Ay at of the Most Gracious
were recited unto them, they fell down prostrate and weeping. $
These Prophets are the Chosen Ones
Allah, the Exalted, says that these Prophets (were favored), tjut
this does not mean only these Prophets who were mentioned
in this Surah. Rather, it is referring to all of those who were
m
At-Tabari 18 :213 .
280
Tafsir Ibn Kathir
Prophets. Allah merely changes the implication of the
discussion from specific individuals to the entire group of
Prophets.
Ji y «»' j*" 1 qy»ip
ithey unto whom Allah bestowed His grace from among the
Prophets, of the offspring of Adam.}
As-Suddi and Ibn Jarir both said, “That which is meant by the
offspring of Adam is Idris, and what is meant by the offspring
of those ‘whom We carried with Nuh’ is Ibrahim, and what is
meant by the offspring of Ibrahim is Ishaq, Ya'qflb and IsmaH,
and what is meant by the offspring of Israll is Musa, Harun,
Zakariyya, Yayha and Isa bin Maryam.” Ibn Jarir said, “And
that is the distinction of their genealogies, even though Adam
gathers all of them (as their original father). This is because
among them is he who was not a descendant of those who
were on the ship with Nuh, and he that is Idris. For verily, he
was the grandfather of Nuh.” I say that this is the most
apparent meaning, which concludes that Idris is amongst the
pillars of Nuh’s ancestral lineage. 11 *
The view that this Ayah refers to the ancestral lineage of the
Prophets, is the fact that it is similar to Allah’s statement in
Surah Al-An‘am,
>$■ ~!-Vj jj. y
o?J ot j ^ l-- ; fej j j\f’
•*?? ^ <>>' s K\* 'SS\>' ' V
u jAj *>j\a
U»jb y* yj y
J1 rrii* 3 oij 3* bLjii
iAnd that was our proof which We gave Ibrahim against his
people. We raise whom We will in degrees. Certainly your Lord
is All-Wise, All-Knowing. And We bestowed upon him lsliaq
and Ya'qub, each of them We guided ; and before him We
guided Nuh, and among his progeny Dawiid, Sulayman,
111 At-Tabari 18:214.
Surah 19. Maryam (58) ( Part-16 )
281
Ayyub, Yusuf, Musa and Hdriin. Thus do We reivard the
doers of good. And Zakariyya, and Yahya, and Tsd and Ilyas,
each one of them was of the righteous. And Isma'il and Al-
Yasd' and Yunus and Lilt and each one of them We preferred
above the ‘Alamin. And also some of their fathers and their
progeny and their brethem, We chose them, and We guided
them to the straight path. >[6:83-87]
Until Allah’s statement,
iThey are those whom Allah had guided. So follow their
guidance .) [6:90]
Allah, the Exalted, says,
inside p (A -djc
O*
40f some of them We have related to you their story. And of
some We have not related to you their story.) [40:78]
In Sahih Al-Bukhari it is reported from Mujahid that he asked
Ibn ‘Abbas, “Is there a prostration in Surah Sad?" Ibn ‘Abbas
replied, “Yes.” Then he recited,
ilii cjjJ'
iThey are those whom Allah had guided. So folloiv their
guidance .) [6:90]
Ibn ‘Abbas then said, “So your Prophet is one of those who
have been commanded to follow them. And he is of those who
should be followed.” - referring to Dawud.
Allah, the Exalted, said in this noble Ayah,
4&j p £
iWhen the Ayah of the Most Gracious were recited unto them, I
they fell down prostrate and weeping . >
This means that when they heard the Words of Allih,
(i)
Fath Al-Bari 8:14. The reference is to Ayah no. 24 of Sad (38)
where it is mentioned that DawQd , peace be upon him , prostrated .
Since Allah ordered following what they were guided to in thlese
Ayat of Al-An'am, then we should also prostrate at the mention of
the Prophets prostrations , according to Ibn ‘Abbas .
282
TafsJr Ibn Kathir
mentioning His proofs and evidences, they prostrated to their
Lord in humility, humbleness, praise and thanks for the great
favors they were blessed with. The word Bukiyan at the end of
the Ayah means those who are crying, and it is the plural of
BakL Due to this the scholars agree that it is legislated to
prostrate upon reading this Ayah, in following them and
adhering to their manner of worship.
t >• UjaL * t I jpL, i»l t ib. ijf* ^±x£- 5*
s *> /■ ^ ///< * % y ws / / 1 / / ^ ,
Sfj aIjL ij^Uvu UiV
459. 77ien, f/iere /ias succeeded them a posterity who have lost
the Saldh and have follmoed lusts. So they will meet Ghaiy .
460. Except those who repent and believe, and work
righteousness. Such will enter Paradise and they will not be
ivronged in aught . 4
They were succeeded by Wicked People and Good People
After Allah mentioned the party of blessed ones - the Prophets
and those who followed them by maintainig the limits set by
Allah and His commandments, fulfilling what Allah ordered
and avoiding His prohibitions - then He mentions,
{ there has succeeded them a posterity.) This means later
generations.
iwho have lost Saldh )
Losing their prayers is when they do not consider the prayers
obligatory. Therefore they lose, because the prayer is the pillar
and foundation of the religion. It is the best of the servants’
deeds. Thus, these people will occupy themselves with worldly
desires and delights, and they will be pleased with the life of
this world. They will be tranquil and at ease in the worldly
appetites. Therefore, these people will meet with Ghaiy, which
means loss on the Day of Resurrection.
Al-Awzal reported from Mtisa bin Sulayman, who reported
from Al-Qasim bin Mukhaymirah that he said concerning
Allah’s statement,
Siirah 19. Man/am (59-60) ( Part-16 )
283
^ I' y-U.1 ^ ^
iThen, there has succeeded them a posterity who have lost the
Saldh >
“This means that they will not keep up with the proper times
of the prayer, because if it meant complete abandonment of
the prayer, this would be disbelief.” 1 11 It is also reported that
it was said to Ibn Mas*ud, “Allah often mentions the prayer in
the Qur’an. He says, j
iThose loho neglect their Saldh.} [107:5]
And He says,
iThose who remain constant in their Saldh.} [70:23]
And He says,
iWlw guard their Saldh.}" [23:9]
Then, Ibn Mas*ud said, “This means at its designated times.
The people said, “We thought that this was referring to the
abandonment of the prayer.” He replied, “That would be
disbelief.” 121 Masruq said, “No one who guards the five daiy
prayers will be written among the heedless. In their neglect is
destruction. Their neglect is delaying them past their fixed
times.” 131 Al-Awza! reported from Ibrahim bin Zayd that Umar
bin ‘Abdul-‘Az!z recited the Ayah,
iThen, there has succeeded them a posterity who have lost the
Saldh and have folloiued lusts. So they will meet Ghayy.}
Then, he said, “Their loss was not their abandonment of the
prayers, but it was by not offering them during their proper
111 At-Jabari 18:215.
121 At-Jabari 18:216.
131 At-Jabari 18:216.
2 84
Tafsir Ibn Kathir
and prescribed times.”* 1 '
Allah said,
4S0 they will meet Ghayy.}
‘Ali bin Abi Talhah reported from Ibn ‘Abbas that he said,
4 &
iSo they will meet Ghayy.}
“This means loss.”' 2 ' Qatadah said, “This means evil.”’ 3 '
Sufyan Ath-Thawri, Shu ‘bah and Muhammad bin Ishaq all
reported from Abu Ishaq As-Sabll, who reported from Abu
TJbaydah, who reported from ‘Abdullah bin MasMd that he said,
4 Li* Cijfc
iSo they will meet Ghayy
“This is a valley in the Hellfire which is very deep and its food
is filthy.” 14 ' Al-A‘mash reported from Ziyad, who reported from
Abu lyad, who commented Allah’s statement,
4 So they will meet Ghayy. $
He said, “This is a valley in Hell made of puss and blood.”
Allah said,
<>*'** Cl"
4 Except those who repent and believe and work righteousness
This means, “Except those who recant from giving up the
prayers and following the desires, for verily, Allah will accept
their repentance, give them a good end and make them of
those who inherit the Garden of Delight (Paradise).” For this
reason Allah says,
111 At-Tabifii 18:21%.
121 At-Tabari :21$.
131 At-TabaM .
,41 At-Tabari 18:2T&.
285
Surah 19. Maruam (61-63) ( Part-16 )
4 Such will enter Paradise and they will not be wronged in
aught.)
This is because repentance wipes away that which was before
it. In another Hadith, the Prophet jg said,
•Si vJiJi
*The one who repents from sin is like he who has no sin.» l 11
Because of this, those who repent will not lose anything from
the (good) deeds that they did. They will not be he^d
accountable for what they did before their repentance, thus
causing a decrease in their reward for deeds that they do after
their repentance. That is because whatever they did before
repenting is lost, forgotten and not taken to account. This is
an honor from the Most Generous and a kindness from the
Most Gentle. This is an exception that is made for these
people, similar to Allah’s statement in Surah Al-Furqan,
4And those who invoke not any other god along with Allah,
nor kill such person as Allah has forbidden, except for just
cause...) until Allah’s statement,
iatid Allah is Oft-Forgiving, ,
# fe v 0k. x & Uit ja* $ & ±Z)
<04 x » m ^ $ xl
461 . (They will enter) 'Adn Gardens which the Most Gracious
has promised to His servants in the unseen. Verily, His
promise must come to pass.)
462. They shall not hear therein any Laghw, but only Salam.
And they will have therein their sustenance, morning and
afternoon.)
463 . Such is the Paradise which We shall give as an inheritance
to those of Our servants who had Taqwa.)
11 Ibn Majah 2 : 1420.
286 TafsTr Ibn Kathir
The Description of the Gardens of the Truthful and
Those Who repent
Allah, the Exalted, says that the Gardens (of Paradise), which
the penitent will enter, will be Gardens of ‘Adn, meaning,
eternity. These are Gardens that the Most Beneficent promises
His servants in the unseen. This means that these Gardens
are from the unseen things that they believe in, even though
they have never witnessed them. They believe in the unseen
out of their strong conviction and the strength of their faith.
Concerning Allah’s statement,
4&U Jit*
iVerily, His promise must come to pass.}
This affirms the fact that this will occur, and that it is a
settled matter. Allah does not break His promise, nor does He
change it. This is similar to His statement,
iHis promise is certainly to be accomplished .} [73:18)
This means that His promise will be and there is no avoiding
it. Allah’s statement here,
imust come to pass.} This means that it will come to His
servants who are striving towards it and they will reach it.
There are those commentators who said,
imnst come to pass.} “This means it is coming, because
everything that comes to you, you also come to it. This is as the
Arabs say, ‘Fifty years came to me, and I came to fifty years.’
They both mean the same thing (I’m fifty years old).”
Concerning Allah’s statement,
OjICj v }
iThey shall not hear therein any Laghio.}
This means that in these gardens of Paradise there is no
ignorant, wasteful and useless speech, like there is in this life.
He said,
287
Surah 19. Man/am (61-63) ( Part-16 )
4... but only Salam This
Allah’s statement,
vi^
is an indifferent exception, similar
i
liL Mi VI % £j £ v>
4 No Laghw will they hear therein, nor any sinful speech. But
only the saying of: Salam! Salam!) [56:25-26]
Concerning His statement,
4And they will have therein their sustenance , morning and
afternoon .
This means, in what is similar to mornings and evenings. This
does not mean that there is a night and a day (in Paradise),
but they will be living in times that alternate. They will know
its lighted times from its lights and illumination. This is as
Imam Ahmad recorded from Abu Hurayrah, who said that tlje
Messenger of Allah said,
^ J 4 ^ a'j*j J ji*
p*ji\**J . L#-i j_vk
i l JJ J* ijl iy’jj j&j J-lJl A‘jN\
‘■■prb Jfc-I V tjJLAil y> jvAiJl
J
'‘The first group to enter into Paradise will have forms like the
form of the moon on a night when it is fill. They ivill not spit,
nor will they blow their noses therein. They also will not
defecate. Their containers and combs ivill be made of gold and
silver and their censers will be of aloeswood. Their sweat will be
the fragrance of musk and each of them will have tivo wives . The
marrow of their shins will be visible from beneath the skin due to
their beauty. They ivill not have any disputes betiveen them, or
any hatred. Their hearts will be united like the heart of one man.
They will glorify Allah in the morning and evening . » |1]
m
Ahmad 2 :316.
289
Surah 19. Man/am (64-65) (Part-16)
Firdaws. In it they shall dwell forever.} [23:10-1 1|
iA!j o& Uj jJJ'i Uj UlU- Uj Cjji U /J iil jj jXt JjAii l 'j.f}
4 A Ji -fixA i-i-eli Uj Jfjiij Cij ^ I*
464. And we descend not except by the command of your Lord.
To Him belongs what is before us and what is behind us, and
what is between those two; and your Lord is never forgetfiil .}
465. Lord of the heavens and the earth, and all that is between
them, so ivorship Him and abide patiently in His worship. Do
you know of any who is similar to Him?}
The Angels do not descend, except by Allah’s Command
Imam Ahmad recorded that Ibn ‘Abbas said that the
Messenger of Allah said to Jibril,
a What prevents you from visiting us more than you do ?»
Then this Ayah was revealed,
_j*\,
4And we descend not except by the command of your Lord .^• 1|
Al-Bukhari was alone in recording it and he related it with the
Tafsir of this Ayah. l2] Al-‘Awfi reported from Ibn ‘Abbas that
he said, “Jibril was kept from visiting the Messenger of Allah
3b, SO he was disturbed and grieved because of this. Then,
Jibril came to him and said, ‘O Muhammad,
'I l ^j}
4And we descend not except by the command of your
Lord.}’ ”< 3 I
Allah said,
U A} j
m
12 |
(3J
Ahmad 1 :231 .
Fath Al-Bari 8 :282 .
At-Tabari 18:222. This is also reported by others from Ibn ‘Abbas.
See the previous reference .
290
Tafsir Ibn Kathir
$To Him belongs what is before us and what is behind us,}
It has been said that the meaning of “what is before us” refers
to that which is in this life and “what is behind us” refers to
the Hereafter.
&
iand zuhat is between those txoo;}
This means what is between two blows of the Sur. This is the
opinion of Abu Al-‘Aliyah, Ikrimah and Mujahid. This was also
stated by Said bin Jubayr and Qatadah in one narration from
them. As-Suddi and Ar-Rabl‘ bin Anas 111 held this opinion as
well. It has also been said,
iCJ 'JZ
iwhat is before its} means the future matters of the Hereafter.
iGl
iivhat is behind us,} means what has taken place in this life,
i : M Cj}
iwhat is between those two;}
means what happens between this life and the Hereafter. A
statement like this explanation has been reported from Ibn
‘Abbas, Said bin Jubayr, Ad-Dahhak, Qatadah, Ibn Jurayj
and Ath-Thawrl.l 21 Ibn Jarir also preferred this latter
interpretation. And Allah knows best.
Concerning Allah’s statement,
i\i~> <4>j
iand your Lord is never forgetful ,}^
Mujahid said, “This means that your Lord has not forgotten you.”
Allah said,
iLord of the heavens and the earth, and all that is between
them,}
111 At-Tabari 18:224.
^ At-Tabari 18:224, Al-Qurtubi 1 1 : 129 .
131 At-Tabari 18:225.
Surah 19. Maryam (66-70) (Part-16)
291
J
r\. mm»
- I,. yUiL« j rJ'oj
La— ,AJ_ iCo Ji
&s 0 1. gd
«i^4i
^ - " J •" •-*
.«. .'><?«; c*f' ,i.- -->*{ **&»,✓ :v*"
»l*2->i<j’JU', 2^i e- jvy L— iA<l»~.>-
He created all of that,
He is the Disposer of its
affairs, He is the Legi-
slator over it and He is
in absolute control of ijt,
having no one to
oppose His decisions.
ji .*xJ J&Z&j i-^xj ^
4^ i
iso worship Him add
abide patiently in his
ivorship. Do you knmv
of any zolio is similar to
Him?}
‘Ali bin Abi Talhah
related that Ibn ‘Abb3s
said that this means,
“Do you know any
comparison or some-
thing similar to the
Lord?” 111 Mujahid,
Sa‘Id bin Jubayr,
Qatadah, Ibn Jurayj
and others all said the
same. 121 ‘Ikrimah related that Ibn ‘Abbas said, “There is no ojje
named Ar-Rahman (the Most Beneficent) other than Him,
Blessed and Exalted is He. Most Holy is His Name.”* 3 '
S? ot i-ii- £i ^=»j; Vji " £>.1 J>jJ d-i C 'i.l Sfv'j}
/ " . '{<" ••’t" •*: ' I ' /i*"' • .. ./ -> >'
sOf/J ^4“*^ 4>*“ >-» O^kyJlj pfj/s-aO
4 ir, <2$ ^ ?v6* J* ii3 jT 0#
<(66. Anrf man sai/s: "kWien / am dead, shall 1 then be raised
up alive?"}
^ 0—4? ^ La»- ^
l£ Jla )j JC-a' f|p
'3 G' y Olirili) ' }j
111 At-Tabari 18:226.
121 At-Tabari 18:226.
[31 Al-Qurtubi 11 : 130 .
Surah 19. Maryam (66-70) (Part-16)
293
Gf 24 gS ap It c U j4
.ji'
iAnd matt says: “When I am dead, shall I then be raised up
alive?" Does not man remember that We created him before,
while he was nothing?}
Allah uses the beginning of creation as a proof for its
repetition. This means that He, the Exalted, created tljie
human being while he was nothing. So can he not repeat this
creation after the human had actually become something?
Similaliy Allah says;
/i', > Ci'Tn ..If "'V
n. • _y f IjXf, lSAH
iAnd He it is Who originates the creation, then He will repeat
it; and this is easier for Him.} [30:27]
In the Sahih it is recorded that the Messenger of Allah sg said,
fST j;l ^1 i\j pj fjT p ^jS :,JU; &l J yiA
ipJl Jjl J-lJj US' jJ Jjai ijt\ 4-jiSj Ul ji <J
^JJI Iwill Jli-Sll IjIj IjJj ^ jl *ijii J;l5| «bt Utj fc a ^jA j^aL
Uif \$k 2 JJj ^ fJj jo; (U
uAllah, the Exalted said, "The son of Adam denies Me and he
has no right to deny Me. The son of Adam harms Me and he
has no right to harm Me. His denial of Me is his statement that
I will never repeat His creation like I created him the first time.
Yet, the second creation is not more difficult upon Me than the
first. His harming Me is his statement that I have a son. Yet, I
am One Alone, the Self-Sufficient Whom all creatures need. He
Who does not beget children, nor was He bom and there is
none coequal or comparable unto Him."® 111
Concerning Allah’s statement,
ik
iSo by your Lord, surely We shall gather them together, and
IM
Ahmad 2 :350 .
294
Tafsir Ibn Kathir
the Shay ii tin,}
The Lord, Blessed be He the Most High, swears by His Noble
Self that He will definitely gather all of those who worshipped
other than Allah and their devils as well.
4^ f'-**!’ i* - -Hrlr^d
ithen We shall bring them round Hell, Jithiyya .}
Al-‘Awfi related that Ibn ‘Abbas said, “This means sitting and it
is similar to His statement,
iAnd you will see each nation Jathiyah .^• 1| ” [45:28]
As-Suddi commented on the word Jithiyya, “It means
standing.” It has been reported from Murrah that Ibn Mas*ud
said the same.
Concerning Allah’s statement,
4 &~ £ m ft
iThen indeed We shall drag out from every sect }
This means from every nation. This is what Mujahid said.* 21
iall those who were worst in obstinate rebellion against the
Most Gracious.}
Ath-Thawrl reported from ‘Ali bin Al-Aqmar, from Abu Al-
Ahwas, from Ibn Mas'ud that he said, “The first of them will
be bound to the last of them until their number is complete.
Then, they will be brought all together. Then, Allah will begin
with the greatest of them in crime and continue in succession.
That is Allah’s statement,
4 cpy & y oi "f}
i Then indeed We shall drag out from every sect all those zoho
111 At-Tabari 18:227.
121 At-Tabari 18:228.
Surah 19. Maryam (71-72) (Part-16
295
were worst in obstinate rebellion against the Most Gracious.^* 1 *
This is similar to Allah’s statement,
UZja Cije. Cj JjU
4 Until they will be gathered all together in the Fire. The last of
them ivill say to the first of them : "Our Lord! These misled us,
so give them a double torment of the Fire.”} Until His saying,
iFor what you used to earn.} [7:38-39]
The first of them will say to the last of them: “Your were not
better than us, so taste the torment for what you used to earn.
Concerning Allah’s statement,
4' v ;’.&r? ^ jU os|v f}
»
iThen, verily, We know best those ivho are most toorthy of
being burnt therein.}
Then, at this point Allah attaches one piece of information to
another. The meaning here is that Allah best knows which of
His creatures deserve to be burned in the fire of Hell and
remain there forever and who deserves to have his punishment
doubled. This is as He says in the Ayah that was previous y
mentioned,
i'opl V p, ti}
4 He ivill say: "For each one there is double (torment), but you
knoiv not."} [7:38]
CjSvjiii!' j jl j f v' , UijL ^ "5/] u!.
4 :Vr £
471. There is not one of you but will pass over it (Hell); this is
with your Lord, a decree which must be accomplished.}
472. Then We shall save those who had Taqwa. And We shall
leave the ivrongdoers in it, Jithiyya.}
Ad-Durr Al-Manthur 5 :533 .
Surah 19. Maryam (71-72) (Part-16)
297
' j'i «L»J V) jdll is! is! ^ *
« No one of the Muslims who has had three children, zuho all
died, will be touched by the Hellfire, except for an oath that
must be fidfilled .s' 1 ’
‘Abdur-Rahman bin Zayd bin Aslam commented on Allah’s
statement,
VI j&i
iThere is not one of you but will pass over it;}
“The passing of the Muslims (over the Hellfire) means their
passing over a bridge that is over it. But the passing of the
idolaters over the Hellfire refers to their admission to the Fire.”
As-Suddi reported from Murrah, from Ibn Mas*ud, that he
said concerning Allah’s statement,
l si- isfij & &}
ithis is with your Lord; a Hatman decree.}
“An oath that must be fulfilled .” 121 Mujahid said, “Hatman
means preordainment.”* 3 ' Ibn Jurayj said the same. 14 ’
Concerning Allah’s statement,
ojj!' ff
iThen We shall save those who had Taqwd.}
When all of the creatures passed over the Hellfire, and those
disbelievers and the disobedient people who are destined to fall
into it because of their disobedience, Allah will save the
believers and the righteous people from it because of their
deeds. Therefore, their passing over the bridge and their speed
will be based upon their deeds that they did in this life. Then,
the believers who performed major sins will be allowed
intercession. The angels, the Prophets and the believers will all
intercede. Thus, a large number of the sinners will be allowed
to come out of Hell. The fire will have devoured much of their
1 1 1 Fath Al-Bari 3 : 1 42 , Muslim 4 :2028 .
121 At-Tabari 18:237.
131 At-Tabari 18:237.
141 At-Tabari 18:237.
298
Tafsir Ibtt Kathir
bodies, except the places of prostration on their faces. Their
removal from the Hellfire will be due to the faith in their
hearts. The first to come out will be he who has the weight of
a Dinar of faith in his heart. Then, whoever has the next least
amount after him. Then, whoever is next to that after him,
and so forth. This will continue until the one who has the
tiniest hint of faith in his heart, equal to the weight of an
atom. Then, Allah will take out of the Fire whoever said “La
ilaha illalldh,” even one day of his entire life, even if he never
performed any good deed. After this, no one will remain in the
Hellfire, except those it is obligatory upon to remain in the
Hellfire forever. This has been reported in many authentic
Hadiths from the Messenger of Allah This is why Allah says,
^ ■ v '' ' On 'tj jjjj
iThen We shall save those who had Taqwd. And We shall leave
the wrongdoers in it, Jithyya. > |1)
UlJL* j±-
c/j JU ^
jl} Oi
473. And when Our clear Ayat are recited to than, those who
disbelieve say to those who believe: “Which of the two groups
has the best dwellings and the finest Nadiyyan ?’>
474. And how many a generation have We destroyed before
them, wlw were better in wealth, goods and outward
appearance ?}
The Disbelievers boast over Their good Fortune in the
World
Allah, the Exalted, informs that when the clear, evident Ayat
of Allah are recited to the disbelievers, they reject them and
turn away. They say about those who believe, while boasting
to them and arguing that their false religion is correct,
ibest dwellings and the finest Nadiyyan. $
[i]
Fath Al-Bari 13:48.
299
Surah 19. Man/am (73-74) (Part-16)
This means the best houses, with the loftiest levels and the
finest Nadiyyan, which are meeting rooms for men to gather
and discuss matters. Thus, this means that their meeting
rooms are full of more people who come to attend. In this they
were saying, “How can we be upon falsehood while we are in
this manner of successful living?” These people were actually
those who were concealed in the house of Al-Arqam bin Abi
Al-Arqam and its likes from the other houses. This is as All&h
says about them,
iAnd those who disbelieve saij of those ivho believe: " Had it
been a good thing, they ( the weak and the poor) would not have
preceded us thereto!"} [46:11]
Nuh’s people said,
4 ™!opSjV' &$}
i"Shall we believe in you, when the weakest (of the people)
follow you ?"} [26: 111]
And Allah says,
£2
iThus Wc have tried some of them with others, that they might
say : "Is it these (poor believers) whom Allah has favored among
us?” Does not Allah knoiv best those ivho are grateful ?} [6:53]
This is why Allah refuted their doubts:
Jt ( 4 h
iAnd hoio many a generations have We destroyed before them}
This means, “How many nations and generations did jWe
destroy of those who denied (this message) due to their disbelief?”
iivho were better in wealth, goods and outward appearance?}
This means that they were better than these present people in
wealth, possessions, looks and appearance. Al-A‘mash reported
from Abu Zibyan, who reported from Ibn ‘Abbas that he said
concerning the Ayah,
300
Tafsir Ibn Kathir
dwellings and finest Nadiyyan.)
“Position [Maqam] means home, Nadi means place of
gathering, wealth refers to material possessions and outward
appearance is how they look physically.” 111 Al-‘Awfi said that
Ibn ‘Abbas said, “Position [Afaqam] means dwelling, Nadi
means place of gathering and the blessing and happiness that
they were living in. This is as Allah says about the people of
Fir'awn when He destroyed them and related the stoiy of their
situation in the Qur’an,
its! & &
iHow many gardens and springs that they [Fir' awn's people]
left behind, and green crops and honored places [Maqam] . )
(44:25-26)
Therefore, position [Afaqdm] refers to their dwellings and
splendid bounties, and Nadi is the places of gathering and
meeting where they used to congregate. Allah said while
relating the stoiy to His Messenger jg of what happened with
the people of Lut,
iAnd practice Al-Munkar (evil deeds) in your meeting places
[Nadiyakum] .) [29:29]
The Arabs call a place of gathering a Nadl’W
475. Say: whoever is in error, the Most Gracious will extend
[circumstances] for him, until, when they see that which they
were promised, either the torment or the Hour, they will come
to know who is worst in position, and who is weaker in
forces.)
1,1 At-Tabari 18:239,241.
121 At-Tabari 18:239.
301
Surah 19. Maryam (73-75) ( Part-16 )
The Rebellious Person is given Respite but He is not
forgotten
Allah, the Exalted, says,
4Say} This means, “O Muhammad, say to these people who are
associating partners with their Lord, while claiming to follow
the truth, that they are really following falsehood.”
4 whoever is iti error 4 This means, *be they from us or from you.’
4 &
4 the Most Gracious will extend [circumstances] for him >
This means that the Most Beneficent will give him respite in
that which he is in, until he meets his Lord and his appointed
time will have arrived.
<$4>UuJ' iiL; 'ij
4until, when they see that which they were promised, either the
torment}
that will strike him,
ll t0
4or the Hour } that will come suddenly,
4 they will come to know} at that time.
4who is worst in position, and who is weaker in forces.}
This is in refutation of thier argument about their nice
dwellings and splendid places of gathering. This is a challenge
against the idolators who claim that they were following
guidance in what they were doing. This is similar to the
challenge that Allah mentions about the Jews when He says,
■■r 4 3SI !££ & * A p -pj o> £6 (§&
302
Tafslr Ibn Katfur
40 you Jews! If you pretend that you are friends of Allah, to
the exclusion of (all) other people, then long for death if you are
truthful .} [62:6]
Meaning, ‘Supplicate for death to come to those who are
following falsehood among us if you truly claim to be upon the
truth. If you are true, then this supplication will not harm
you.’ But they refused to do so. An extensive discussion of this
has already preceded in Surat Al-Baqarah, and to Allah is the
praise. Likewise, Allah mentioned the challenge that was given
to the Christians in Surah Al 'Imrdn, [1] when they were
persistent in their disbelief and continued in their
transgression. They refused to give up their exaggerating claim
that ‘Isa was the son of Allah. Therefore, Allah mentioned His
arguments and proofs against the worship of ‘Isa, and that he
was merely a creature like Adam. After this, Allah said,
'jhj jii j* AOi. d
sp 2 ^ jto;
iThen whoever disputes with you about him after (all this)
knowledge that has come to you, say: "Come, let 11 s call our
sons and your sons, our women and your women, ourselves
and yourselves - then we pray and invoke (sincerely) the curse
of Allah upon those who lie."} [3:61]
However, they (the Christians) also retreated from this
challenge.
4 ^ °~J Cl y bt, _*i- c. ' . lfr j \j o'JJS \jx~iA iii bfjj}
476. And Allah increases in guidance those ivho walk aright.
And the righteous good deeds that last are better with your
Lord for rexoard and better for resort .}
Increasing Guidance of Those Who are guided
After Allah mentions the extended time and respite that is
allowed to those who are in misguidance, increasing them in
misguidance, He informs of the increase in guidance of those
who are rightly guided. Similarly He says,
1 1 1 For these discussions , see volume one , the Tafslr of Sfirat Al-Baqarah
(2 :94) , and volume two , the Tafslr of Surah Al ‘Imran (3:61).
Surah 19. Maryam (77-80) (Part-16)
303
^Amf whenever there comes down a Surah, some of them say :
“Winch of you has had his faith increased by it ?”} [9:124]
And the following Ayah also shows this.
Concerning Allah’s statement,
4And the righteous good deeds that last ^
Its explanation has already preceded in Surat Al-Kahf along
with a lengthy discussion concerning it and the related
Hadiths.
4(they) are better with your Lord for reward .}
meaning the recompense and reward.
4v
4and better for resort. $ meaning in the final outcome, the re
for its doer.
suit
JCjt AiA f ^lX»l w _ */U Ja
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477. Hooe i/oii seen /i»» to /10 disbelieved in Our Aydt and said:
“I shall certainly be given wealth and children [if I live
again]. “}
478. Has he known the Unseen or has he taken a covenant from
the Most Gracious ?}
479. Nay, We shall record what he says, and We shall increase
his torment ;}
480. And We shall inherit from him all that he speaks of, and
he shall come to Us alone.}
See volume six , the Tafslr of Surat Al-Kahf ( 1 8 :46) .
304
Tafslr Ibn Kathir
Refuting the Disbelievers Who claim that They will be
given Wealth and Children in the Hereafter
Imam Ahmad reported from Khabbab bin Al-Aratt that he
said, “I was a blacksmith and Al-‘As bin Wa’il owed me a debt.
So I went to him to collect my debt from him. He said to me,
‘No, by Allah, I will not pay my debt to you until you disbelieve
in Muhammad.’ I replied to him, ‘No, by Allah, I will not
disbelieve in Muhammad until you die and are resurrected
again. He then said to me, Verily, if I die and am resurrected,
and you come to me, I will also have abundance of wealth and
children and I will repay you then.’ Then, Allah revealed these
Ayat,
ft juj ^
iHave you seen him who disbelieved in Our Ayat and said: "/
shall certainly be given wealth and children . "> until,
4'v 1 Ufa
iand he shall come to Us alone. ^
This was also recorded by the two compilers of the Sahihs and
other collections as well. In the wording of Al-Bukhari it states
that Khabbab said, “I used to be a blacksmith in Makkah and
I made a sword for Al-‘As bin Wa’il. So I went to him to collect
my pay from him...” then he mentioned the rest of the Hadlth
and he said,
Ji it jji
ior has he taken a covenant from the Most Gracious ?}
“This means an agreement.”* 2 *
Concerning Allah’s statement,
iHas he known the Unseen > This is a rejection of the person who
says,
ft
*** Ahmad 5:111.
121 Fath Al-Bari 4 :372 , Muslim 4 :2 1 53 .
305
Surah 19. Maruam (77-80) ( Part-16 )
41 shall certainly be given wealth and children. $
Meaning, on the Day of Resurrection. In other words, “Does he
know what he will have in the Hereafter, to such an extent
that he can swear to it?”
Aii Ji}
4or has he taken a covenant from the Most Gracious ?}
Or has he received a promise from Allah that he will be given
these things? It has already been stated that in Sahih Al-
Bukhdri it is mentioned that covenant means an agreement . 1 ' 1
Concerning Allah’s statement,
4Nay,} This is a participle that opposes what came before it
and gives emphasis to what follows it. i
4We shall record what he says,} what he is seeking, and his idea
that he has given himself about what he hopes for, and his
disbelief in Allah the Most Great.
y'iii' ck *A
4We shall increase his torment.} This is referring to what will
happen in the abode of the Hereafter, because of his saying his
disbelief in Allah in this life.
<& U &}
4 And We shall inherit from him all that he speaks of,}
His wealth and children. It means, “We will take all of this
from him, in opposition to his claim that he will be given more
wealth and children in the Hereafter than he had in this life.”
To the contrary, in the Hereafter that which he had in this life
will be taken from him. This is why Allah says,
4 And he shall come to Us alone.} without wealth or children.
pr? 6 yZ' '*',''3* i yfh *44.'* $ ^
m
FathAl-Bari 4:273.
306
Tafsir Ibn Kathir
-L«i l2j (> Ji«jo “ii tgptf |Ujji tliijl C>t j5 jA^lju>
462 . And they have taken gods besides Allah, that they might
give them honor, power and glory.}
482. Nay, but they will deny their worship of them, and xvill
become their adversaries.}
483. See you not that We have sent the Slrayattn against the
disbelievers to push them to do evil.}
484. So make no haste against them; We only count out to
them a (limited) number.}
The Idols of the Polytheists will deny Their Worship
Allah, the Exalted, informs about the disbelievers who
associate partners with their Lord, that they have taken gods
besides Allah, so that these gods may be a source of honor
and might for them. They think that these gods give them
power and make them victorious. Then, Allah mentions that
the matter is not as they claim, and it will not be as they
hope. He says,
iNay, but they will deny their worship of them,} on the Day of
Judgement.
4ti-f oj£j}
iand will become their adversaries.} This means that they will be
foes in a state other than what they think about these gods.
This is similar to Allah’s statement.
u* t?. di 5*1 V «a' ojj cA; j— ^
iAnd who is more astray than one who calls upon, besides
Allah, such as will not answer him till the Day of Resurrection ,
and who are (even) unaware of their calls to them? And when
mankind are gathered, they will become their enemies and will
deny their worshipping.} (46:5-6)
As-Suddi said,
Surah 19. Maryam (81-84) (Part-16)
307
iNay, but they ivill deny their ivorship of them,}
“This means their worshipping of the idols.” 111
Allah said,
djftj}
iand will become their adversaries }
for from these gods.
As-Suddi said,
contrary to what they hoped
oj£f}
iand will become their adversaries.} “They will be in severe
opposition and argument.”
Ad-Dahhak said,
iand ivill become their adversaries.} “This means enemies.” 121
The Power of the Devils over the Disbelievers
Concerning Allah’s statement,
4 ' r '3 ft j. $}
iSee you not that We have sent the Shayatin against the
disbelievers to push them to do evil.}
‘Ali bin Abi Talhah said that Ibn ‘Abbas said, “They will lead
them astray with temptation. ” [31 Al-‘Awfi said that Ibn ‘Abbas
said, “They will incite them against Muhammad jg and his
Companions.” 141 Qatadah said, “They will harass them and
disturb them until they disobey Allah.” 151 ‘Abdur- Rahman bin
Zayd said, “This is similar to Allah’s statement,
111 At-Tabari 18:251.
121 At-Tabari 18:250.
131 At-Tabari 18:251.
141 Ad-Durr Al-Manthur 5 :538 .
151 At-Tabari 18:252.
308
Tafsir Ibn Kathir
’A A o«V» 4$ Jfi &■ cr«? 0*Jt
}And whosoever turns away blindly from the remembrance of
the Most Gracious, We appoint for him a Shaytdn to be a
companion for him.} ll] ” [43:36]
Concerning Allah’s statement,
4lfsfo J2 Gfc
iSo make no haste against them; We only count out to them a
(limited) number.}
This means, “Do not be hasty with the punishment that is
going to befall them, O Muhammad.”
Sm
4 I'Ve only count out to them a number.}
This means, “We are only delaying them for a fixed
appointment whose time is numbered. They are destined for
that and there is no escaping the torment of Allah and His
exemplary punishment.”
Allah says,
iAnd consider not that Allah is unaware of that which the
wrongdoers do.} [14:42]
And He says,
4 So give a respite to the disbelievers; deal gently with them for
a while.} [86:17]
And Allah says,
4tLi[ i S'/;*) 'fd £ &[}
4We postpone the punishment only so that they may increase in
sinfidness.} [3:178]
m
4iX •— 31 jr XU ^lJ}
At-Tabari 18:252.
Surah 19. Maruam (85-87) (Part-16,
301
^ rn vs. 4We let them enjoy for a
Mite while, then in the
Ilf , J : J . •tfr . ** « <4
^ ^ to (enter) a great
>>', A$t*.s., .'.'it' \ torment.} [31:24]
lac4u4A3250O«ifc4^ il ^ ^ ^
ikai^ ia5 n'
. . X X 4 1 .1ST* JWfl - .It " . - -t ; ; “ En )°yl But
o^xj' J ' uL*J u'^^i i vgj certainly, your destina-
O^3S&C^,fcS*0$3& to " is ,fe <Hell > Fire ">
vgl As-Suddi said,
^ 4 '4 ^
4We only count out to
thei \ *
" J ~T ^ - " f - number .} means years,
months, days and
oiO 0 ,.< f , . ,, r ,A
ft J : ^Sft
© ® 4 \ iiOif sfcs v
4 !>y^ lii* ^r4' 4 -*£'
435. The Day We shall gather tltose with Taqwa unto the Most
Gracious (Allah), like a delegation .}
436. And We shall drive the criminals to Hell, in a thirsty
state.}
437. None shall have the power of intercession, but such a one
as has received permission (or promise) from the Most Gracious
(Allah).}
The Condition of the Righteous and the Criminals on
the Day of Resurrection
Allah, the Exalted, informs about His righteous friends, who
feared Him in the life of this world. They followed His
310
Tafsxr Ibn Kathir
Messengers and believed in what the Messengers told them.
They obeyed them in what they commanded them and
abstained from that which they prohibited. Allah explains that
He will gather these people on the Day of Resurrection like a
delegation that has come to Him. A Wafd (delegation) is a
group that arrives while riding and from it comes the word
Wufud. (arriving). They will come riding upon noble steeds of
light from the riding animals of the Hereafter. They will arrive
before the Best Receiver of delegations at the abode of His
honor and pleasure. In reference to the criminals, who denied
the Messengers and opposed them, they will be driven violently
to the Hellfire. Allah says,
iln a thirsty state.} This means parched and thirsting for drink.
This was stated by ‘Ata’, Ibn ‘Abbas, Mujahid, Al-Hasan,
Qatadah and many others.* 11 Here it will be said,
iWhich of the hvo groups is best in Maqant (position) and the
finest Nadiyyan (meeting place).}\ 19:73]
Ibn Abi Hatim reported from ‘Amr bin Qays Al-Mulal, who
reported from Ibn Marzuq that he said,
iThe Day We shall gather those ivith Taqiva unto the Most
Gracious, like a delegation.}
“When the believer comes forth from his grave, he will meet
the most handsome form he has ever seen and it will have the
nicest fragrance. He will say, “Who are you?’ The being will
reply, “You do not know me?’ The believer will say, ‘No, but
Allah has made you sweet smelling with a handsome face.’ The
being will say, “I am your righteous deeds. This is how you use
to beautify and apply fragrance to your deeds in the worldly
life. I was riding upon you in the entire length of your worldly
life, so will you not ride upon me now?’ So the believer will
therefore mount the creature. This is the meaning of Allah’s
statement,
111 At-Tabari 18 :253 , Ad-Durr Al-Manthur 5 :541 .
Surah 19. Maryam (85-87) (Part-16,
iThe Day We shall gather those with Taqwd unto the Most
Gracious, like a delegation .}’’
‘Ali bin Abi Talhah reported that Ibn ‘Abbas said,
4The Day We shall gather those with Taqwa unto the Most
Gracious, like a delegation. $
“Riding.” 111 His saying,
4 And We shall drive the criminals to Hell, in a thirsty state.}
This means parched and thirsty.
4None shall have the power of intercession,}
There will be no one who can intercede for them like the
believers who intercede for each other. Allah says about them,
Hi Q
}Noto we have no intercessors, nor a close friend.} [26:100-
101 ]
Allah said,
4but such a one as has received permission (or promise) from
the Most Gracious.}
This is a separate exclusion, which means, “But those who
have taken a covenant with the Most Beneficent.” This
covenant is the testimony that none has the right to jbe
worshipped but Allah, and upholding of its rights and
implications. ‘Ali bin Abi Talhah reported that Ibn ‘Abbas said,
4'i+i 1' X* & ^
4but such a one as has received permission (or promise) from
the Most Gracious . ^
At-Tabari 8 :380 .
312
Tafsir Ibti Kathir
“The promise is the testimony that none has the right to be
worshipped but Allah, that the person accepts that all power
and strength belong to Allah and he only places his hope with
Allah alone.”* 1 '
a£j o j J ii' j & eL -=C\ jjSi
^ 4 &U s. c $$ i# oi a# ^
^ $$ $ % jm 4 ^^- 4 tA'
4SS. And they say: "The Most Gracious (Allah) has begotten a
son."}
489. Indeed you have brought forth (said) a thing Idda.}
i90. Whereby the heavens are almost tom, and the earth is
split asunder, and the mountains Hadda .}
491 . That they ascribe a son to the Most Gracious. $
492. But it is not suitable for the Most Gracious that He
should beget a son.}
493. There is none in the heavens and the earth but comes unto
the Most Gracious as a slave.}
494. Verily, He knows each one of them, and has counted them
a full counting.}
495. And everyone of them will come to Him alone on the Day
of Resurrection.}
The Stern Rejection of attributing a Son to Allah
After Allah affirms in this noble Surah that ‘Isa was a
worshipper and servant of Allah and He mentioned his birth
from Maryam without a father, He then begins refuting those
who claim that He has a son. Holy is He and far Exalted is He
above such description.
Allah says,
Juft 0S5I' Jus! ijGj}
4And they say: "The Most Gracious has begotten a son.”
iiT
At-Jabari 18:257.
313
Surah 19. Maryam (88-95) (Part-16)
Indeed you have brought forth)
This means, “In this statement of yours.”
4a thing Idda.)
Ibn ‘Abbas, Mujahid, Qatadah and Malik all said, “Terrible.” It
has been said that it is pronounced Iddan, Addan, and Addan
with elongation on the first vowel. All three of these
pronunciations are known, but the most popular is the first.
Allah said;
&& $£ J
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iWhereby the heavens are almost tom, and the earth is split
asunder, and the mountains Hadda, that they ascribe a son to
the Most Gracious .)
that is, out of their high esteem for Allah, when they hear this
statement of wickedness coming from the Children of Adam.
The reason for this is that these are creatures of Allah and
they are established upon His Tawhid and the fact that there
is no deity worthy of worship except Him. He has no partners,
no peer, no child, no mate and no coequal. Rather, He is th^e
One, Self-Sufficient Master, Whom all creatures are in need of.
Ibn Jarir reported that Ibn ‘Abbas said concerning Allah's
statement,
ij£ J ;§>& j OS jij IL
f via;
iWhereby the heavens are almost torn, and the earth is split
asunder, and the mountains Hadda, that they ascribe a son to
the Most Gracious.)
“Verily, the heavens, the earth, the mountains and all
creatures - except for humans and Jinns - are frightened by
the associating of partners with Allah. Creation will almost
cease existing before the association of partners with Allah,
due to His Greatness. Just as the idolator does not benefit bjy
his good deeds because of associating partners with Allah, we
hope that Allah would forgive the sins of those who believed in
315
Surah 19. Maryam (88-95) (Part-16)
“This is due to its anger on behalf of Allah, the Mighty arid
Sublime.”
4and the mountains Hadda .
Ibn ‘Abbas said, “This means to be torn down.” Sa'id bin
Jubayr said, “Haddan means some of it is broken by other
parts of it in succession.”
Imam Ahmad reported from Abu Musa that he said that tljie
Messenger of Allah jg said,
‘-rij d At 4»| <i)l JA (Jil Ji
• Pi\ 9*' » >'r
{Jr*
“There is no one more patient than Allah concerning something
harmful that he hears. For verily, partners are associated with
Him and a son is ascribed to Him, ivhile He is the One Who
gives them good health, protects them and sustains them.i> [li
This narration is also recorded in the Two Sahths. In oiie
wording of it he said,
„ * • I ■*' * Pt* r * A * t C • * 9 + 9 P* |
“ . . .that they attribute a son to Him, while He is the One Who
sustains them and gives them good health.^
Allah said;
v /
iBut it is not suitable for the Most Gracious that He should
beget a son.}
Meaning that it is not befitting of Him, nor is it appropriate for
His lofty majesty and greatness. There is no coequal for Him
in His creation, because all creatures are His slaves. This is
why He says,
111 Ahmad 4:405.
121 Fath Al-Bari 10 :527 , Muslim 4 :2 160 .
316
Tafsir Ibn Kathir
iThere is none in the heavens and the earth but comes unto the
Most Gracious as a slave. Verily, He knows each one of them,
and has counted them a full counting .}
He knows their number from the time He created them, until
the Day of Resurrection, male and female, both the small and
the large of them.
iAnd everyone of than will come to Him alone on the Day of
Resurrection .}
This means that there will be no helper for him and no one to
save him, except Allah alone, Who has no partners. He judges
His creatures as He wills and He is the Most Just, Who does
not do even an atom’s weight of injustice. He will not wrong
anyone.
UiU 1^1. v'-jj jl
fit J4 &3jS 'fij S-0,
jipss
496. Verily, those who believe and work deeds of righteousness,
the Most Gracious will bestow love for them.}
497. So, We have made this easy in your own tongue, only
that you may give glad tidings to those who have Taqwd, and
warn with it the people that are Ludda.}
498. And how many a generation before them have We
destroyed! Can you find a single one of than or hear even a
whisper of them?}
Allah places Love of the Righteous People in the Hearts
Allah, the Exalted, informs about His believing servants, who
work righteous deeds - deeds that He is pleased with because
they are in accordance with the legislation of Muhammad s§ -
that He plants love for them in the hearts of His righteous
servants. This is something that is absolutely necessary and
there is no avoiding it. This has been reported in authentic
Hadlths of the Messenger of Allah jg in various different ways.
Imam Ahmad recorded that Abu Hurayrah said that the
Prophet 5§g said,
327
Surah 19. Man/am (96-98) ( Part-16 )
: Jli U"Ai :Jlii ‘ jd.pr lii IJup >-~^-t 'M ^ Op
:JIS U"*i vL->J 2i' 3J jit j? V^4*
Ipj I.Lp t lil il jlj ^ Jjjjl <5 ‘;LL^J' J°l
SlQ p iJ;J>- * -^ ? ~* ■ Jl» U^i t • Jl** Jjjrr
jw ■ jit !-a»7i : jli to^Juuti U^ii «*>' i*! ! »U-Ul Jat ^
a^^iijS/l ^ £ L j« J l -J £*>y.
’‘Verily, whenever Allah loves a servant of His, He calls Jibril
and says, “O fibril, verily I love so-and-so, so love him.”
Tims, Jibril will love him. Then, he (Jibril) will call out to the
dwellers of the heavens, "Verily, Allah loves so-and-so, so you
too must love him." Then the dwellers of the heavens love him
and he will be given acceptance in the earth. Whenever Allah
hates a servant of His, He calls Jibril and says, "O Jibril, verily
I hate so-and-so, so hate him." Thus, Jibril will hate him.
Then, he (Jibril) will call out amongst the dwellers of the
heavens, "Verily, Allah hates so-and-so, so you too must hate
him." Then the dwellers of the heavens hate him and hatred for
him will be placed in the earth.» ll]
Al-Bukhari and Muslim reported narrations similar to this . 121
Ibn Abi Hatim recorded that Abu Hurayrah said that the
Prophet jg said,
Jt lij^-ti ji J\ '■ »-t *H’
-*J* J 3* J** 1 dji ‘^3*2' jit J> vUJl <J Jj! p
if*zf
“Whenever Allah loves a servant of His, He calls Jibril
(saying), "Verily, I love so-and-so, so love him." Then, Jibril
calls out into the heavens and love for him descends among the
people of the earth. That is the meaning of the statement of
Allah, the Mighty and Sublime: iVerily, those who believe and
work deeds of righteousness, the Most Gracious will bestow love
111 Ahmad 2:413,514.
121 Fath Al-B&ri 1 :476, Muslim 4 :2030 .
318
Tafsir Ibn Kathir
for them . ^ 1 1 » [19:96]
This was also reported by Muslim and At-Tirmidhi and At-
Tirmidhi said, “ Hasan Sahib .” 121
The Qur’an descended to give Glad Tidings and to warn
Allah said;
iSo, We have made this easy}
meaning the Qur’an.
4 in your own tongue ,}
This is an address to Prophet Muhammad jg and it means
that the Qur’an is in the pure, complete and eloquent Arabic
language.
4 that you may give glad tidings to those who have Taqwd ,}
those who respond to Allah and believe in His Messenger sg,
iand want with it the people zoho are Ludda .}
meaning, the people who have deviated away from the truth
and are inclined towards falsehood.
His saying,
ijj o; (4ft -9f}
4And how many a generation before them have We destroyed !}
means from the nations that disbelieved in the signs of Allah
and rejected His Messengers.
4Can you find a single one of them or hear even a whisper of
them?'}
Meaning, ‘have you seen any of them or even heard a whisper
111 ‘Abdur-Razzaq 10:450.
^ Muslim 4 : 1031 , Tuhfat Al-Ahuiadhi 8 :608 .
329
Surah 19. Man/am (96-98) ( Part-16 )
from them.’ Ibn ‘Abbas, Abu Al-‘Aliyah, ‘Ikrimah, Al-Hasan Alj-
Basri, Said bin Jubayr, Ad-Dahhak and Ibn Zayd all saidj,
“This means any sound. Al-Hasan and Qatadah both said
that this means, “Do you see with your eye, or hear anv
sound ?” 121
This is the end of the Tafsir of Surah Maryam. All praise! i
and thanks are due to Allah. Following this will be the Tafsi r
of Surah Ta Ha, Allah willing and all praise is due to Allah.
111 At-Tabari 18:265.
121 Al-Tabari 18:265.
320
Tafsir Ibti Kathir
The Tafsir of Surah Ta Ha
(Chapter - 20)
Which was revealed at Makkah
if
In the Name of Allah, the Most Gracious, the Most Merciful.
■> . j o'tyjf viUc Cijil C
uj>jVf 4 Uj 4 ^ /J i f jt jlii &Jr$y J$\
'/j f\ y , 'yf tfi jyiv oij i ) ujil Uj
:L:Vt Jj %
41. Ta Ha.}
42. We have not sent down the Qur’an unto you to cause you
distress ,}
43. But only as a Reminder to those ivho fear (Allah).}
44. A revelation from Him Wlw created the earth and high
heavens.}
45. The Most Gracious Istawd the Throne.}
46. To Him belongs all that is in the heavens and all that is on
the earth, and all that is between them, and all that is under
the soil.}
47. And if you speak aloud, then verily, He knows the secret
and that which is yet more hidden.}
48. Allah! There is no God but Him! To Him belong the Best
Names.}
The Qur’an is a Reminder and a Revelation from Allah
We have already discussed the separated letters at the
beginning of Surah Al-Baqarah, so there is no need to repeat
its discussion here.
Allah says,
4i j Jjdc- (jf X.}
Surah 20. Ta Ha (1-8) ( Part-16 )
321
<$We have not sent doivn
the Qur'an unto you to
cause you distress, $
Juwaybir reported
that Ad-Dahhak said,
“When Allah sent the
Qur’an down to His
Messenger jg, he and
his Companions adh-
ered to it. Thus, the
idolators of the
Quraysh said, ‘This
Qur’an was only reve-
aled to Muhammad to
cause him distress.’
Therefore, Allah
revealed,
A
i t '.£*
4Ta Ha. We have not
sent down the Qur'an
unto you to cause you
distress, but only as a
Reminder to those who fear (Allah).
The matter is not like the people of falsehood claim. Rather,
whomever Allah gives knowledge to, it is because Allah wants
him to have an abundance of good. This like what is
confirmed in the Two Sahihs on the authority of Ibn Mas'ud,
who said that the Messenger of Allah jg said,
1 Whomever Allah wants good for, then He gives him the
understanding of the religion.^
Mujahid commented on Allah’s statement,
\ \'*jk f As j \ -'j
V//'/ _ /
$ CP 'J&A
j l « . y : ii Uj '
bu><y ^p(X*^**
jlii
^ /ff /i ^ sJ-aA •
111 Al-Qurtubi 11 :167.
121 Path Al-Bari l :\97, Muslim 2:719.
322
Tafsir Ibn KathTr
Jii (jjli L$>
4We have not sent dmvn the Qur'an unto you to cause you
distress,}
“This is like His statement,
'jCL U
<fSo recite as much of the Qur'an as may be easy (for you).}
[ 73 : 20 ]
For, the people used to hang ropes at their chests (to hang on
to when tired) in the prayer.” 1 11 Qatadah said,
jCfil £$ Z}
}We have not sent down the Qur'an unto you to cause you
distress ,}
“No, by Allah, He did not make it a thing of distress. Rather,
He made it a mercy, a light and a guide to Paradise. ” ,2)
Allah said,
iBut only as a Reminder to those who fear (Allah).}
Allah revealed His Book and sent His Messenger ^ as a mercy
for His servants, so that the person who reflects may be
reminded. Thus, a man will benefit from what he hears of the
Book of Allah, it is a remembrance in which Allah revealed
what He permits and prohibits.
His saying,
}A Revelation from Him (Allah) Who has created the earth and
high heavens.}
means, This Qur’an, which has come to you, O Muhammad,
is a revelation from your Lord. He is the Lord of everything
and its King. He is Most Able to do whatever He wills. He
created the earth with its low depths and dense regions. He
created the lofty heavens with their high altitudes and
1,1 At-Tabari 18:269.
[2i At-Tabari 18:269.
323
Surah 20. Ta Ha (1-8) (Part-16)
subtleties.’ It has been reported in a Hadith, which At-Tirmidhi
and others graded as authentic, that the density of each sky of
the heavens is the distance of five hundred years travel and
the distance between it and the next heaven is also five
hundred years. 111
Concerning Allah’s statement,
iThe Most Gracious Istawd the Throne.}
A discussion concerning this has already preceded in Surat Al-
A'raf, so there is no need to repeat it here. 121 The safest path
to take in understanding this, is the way of the Salaf
(predecessors). Their way was to accept that which has been
reported concerning this from the Book and the Sunnah
without describing it, reinterpreting it, resembling it to
creation, rejecting it, or comparing it to attributes of the
creatures.
Concerning Allah’s statement,
f Cj L2£,; Cj jgi\ 4 uj
iTo Him belongs all that is in the heavens and all that is on the
earth, and all that is between them, and all that is under the
soil.}
This means all of this is owned by Him and in His grasp. It is
all under His control, will, intent and judgement. He created
all of this, He owns it and He is the God of all of it. There is
no true God other than He and no Lord other than He.
Concerning Allah’s statement,
iand all that is under the soil.}
Muhammad bin KaT) said, “This means that which is beneath
the seventh earth.” 131
Concerning Allah’s statement,
Tuhfat Al-Ahwadhi 9:185. The scholars consider this text to be
authentic only from one of the Companions .
See volume four, the Tafsir of Surat Al-A‘raf ( 7 :54) .
131 At-Tabari 18:271 .
Surah 20. Ta Ha (9-10) ( Part-16 )
325
Muhammad), He is Allah, there is no God except Him. He
the Owner of the Best Names and the most lofty attributes.’
jQ' Jfc jJ jl jyii
is
i9. And has there come to you the story of Musa?}
410. When he saw a fire, he said to his family: "Wait! Verily,
I have seen a fire; perhaps I can bring you some burning brand
therefrom, or find some guidance at the fire."}
A Discussion of the Message of Musa
From this point, Allah begins to mention the story of Musa,
how revelation began to come to Him, and Allah’s speaking
directly to him. This occurred after Musa had completed the
time agreed upon between he and his father-in-law that he
would herd sheep. He was traveling with his family, and it has
been said that he was headed for the land of Egypt, after
having been away from it for more than ten years. He had his
wife with him and he became lost on the way during a cold,
wintery night. Therefore, he settled down, making a camp
between some mountain passes and mountains that were
covered with snow, sleet, dense clouds, darkness and fog. He
began to try to make a fire with a kindling device he had with
him, in order to produce some light, as was customary.
However, it would not kindle anything and it even stopped
giving off sparks. While he was in this condition, he saw a fire
from the side of the mountain. It appeared to him to be a fire
glowing from the right side of the mountain from where he
was. He then announced the good news to his family saying,
4.0?* Qi
iVerily, I have seen a fire; perhaps I can bring you some
burning brand}
This means a flame from a fire. In another Ayah he said,
ior a burning firebrand.} [28:29]^ This is a coal that has a
burning flame.
46&J pi}
326
Tafsir Ibn Katlnr
ithat you may warm yourselves.} [28:29] This proves that it was
in fact cold weather at that time.
Concerning his statement,
isome burning brand } This proves that it was dark.
In reference to his statement,
ior find some guidance at the fire.'}
This means someone who can guide me to the road. This
proves that he lost the road. This is as Ath-Thawri reported
from Abu Said Al-ASvar, from ‘Ikrimah, from Ibn ‘Abbas that
he said concerning Allah’s statement,
jt jJ $}
ior find some guidance at the fire.}
“This means someone who will guide me to the road. They
were cold and had lost their way. Then, when he (Musa) saw
the fire he said, ‘Either 1 will find someone who can guide us
to the road, or at least I can bring you all some fire that you
can kindle with.’ ” [1 *
flj • j) j'jitj ofi dliu ($iy Ijili £jb}
^-*1) iJ V ii' Ijl jjj) ^ Q
oik 'i o* aJ Vi . U-> {J -ii jf IfUi-i alf’t
w* .'ts IV ^ '..a.
ill. And when he came to it (the fire), he was called by name:
" O Musa!"}
112. "Verily, I am your Lord! So take off your shoes; you are
in the sacred valley, Tuwa."}
113. "And I have chosen you. So listen to that which will be
revealed (to you)"}
114. "Verily, I am Allah! There is no God but Me, so worship
m
At-Tabari 18:277.
Surah 20. Ta Ha (11-16) (Part-16)
327
Me, and perform Salah for My remembrance ."}
415. “Verily, the Hour is coming - and 1 am almost hiding it
- that every person may be rewarded for that which he
strives. ”4
416. “Therefore, let not the one who believes not therein, but
follows his own lusts, divert you therefrom, lest you perish."}
The First Revelation to Musa
Allah, the Exalted, says,
40 U}
4 And when he came to it,}
This is referring to the fire when he approached it.
4He was called by name: "O Musa!"}
In another Ayah it says,
4 >&
4He was called from the right side of the valley, in the blessed
place, from the tree: "O Musa! Verily, I am Allah. "}[ 28 : 30 ]
However, here Allah says,
A&j $
4Verily, I am your Lord!}
meaning, ‘the One Who is talking to you and addressing you,’
4So take off your shoes;}
‘Ali bin Abi Talib, Abu Dharr, Abu Ayyub and others of the
Salaf said, “They (his sandals) were from the skin of a donkey
that was not slaughtered.” It has also been said that he was
only commanded to remove his sandals due to respect for the
blessed spot. 1 11
Concerning Allah’s statement,
m
At-Tabari 18 :278 .
328
Tafslr Ibn KathTr
iTinva } ‘Ali bin Abi Talhah said that Ibn ‘Abbas said, “It is the
name of the valley.” 111 Others have said the same. This is
merely mentioned as something to give more explanation to the
story. It has also been said that it is a figure of speech, which
comes from the command to place his feet down. It has also
been said that it means ‘doubly sacred’ and that Tuwa is
something that has repetitious blessings. However, the first
opinion is most correct. It is similar to Allah’s statement,
/p {/>•« * . v
\ ,• \V-, \Sy* ijo&W aljJb
iWhen his Lord called him in the sacred valley of Tuwa.}
[79:16]
Allah’s statement,
GV;£>
4 And I have chosen you.'} is similar to His statement,
41 have chosen you above men by My Messages, and by My
speaking (to you).} [7:144]
This means over all human beings of that time. It has also
been said that Allah said, “O Musa, do you know why I chose
to speak to you directly out of all of the people?” Musa said,
“No.” Allah then said, “Because 1 have not made anyone
humble himself as much as you have humbled yourself.”
Concerning Allah’s statement,
4&y. Q tf2&}
4So listen to that which will be revealed.}
“Now listen to what I say to you and what I reveal to you.”
'•)[ V lii 3 -J)[}
4 Verily, I am Allah! There is no Cod but Me,}
This is the first obligation upon all responsible people of age,
that they know that there is no God worthy of worship except
m
At-Tabari 18:281.
Surah 20. Ta Ha (11-16) (Part-16)
329
Allah alone, Who has no partners.
Concerning Allah’s statement,
iso worship Me,} This means, “Single Me out alone for worship,
and establish My worship without associating anything with
Me.”
iand perform Salah for My remembrance.}
It has been said that this means, “Pray in order to remember
Me.” It has also been said that it means, “And establish the
prayer whenever you remember Me.” There is a supporting
evidence for this second statement in a Hadith recorded by
Imam Ahmad from Anas, who said that the Messenger of Allah
3g said,
<i)l lil ‘'4'* 3^ i'kZai\ jc- Jij lip
^Whenever one of you sleeps past the prayer, or he forgets to
pray, then let him pray when he remembers it. For verily,
Allah said, iAnd perform Salah for My remembrance.}^
In the Two Sahihs it is reported from Anas that the Messenger
of Allah sg said,
nJlJi 'jl IJJ V lil I jtlSvi LfL— j jl jt- a »
^Whoever slept past tire prayer, or forgot it, then his expiation
is that he prays it when he remembers it. Tlrere is no expiation
for it other than f/i«f V 21
Concerning Allah’s statement,
iVerily, the Hour is coming} This means that it is established
and there is no avoiding it. It will be and it is inevitable.
Concerning Allah’s statement,
&}
m Ahmad 3:184.
121 Fath Al-Bari 2 :84 , Muslim 1 :477 .
— TafsTr Ibn Kathir
$1 am almost hiding it} Ad-Dahhak related from Ibn ‘Abbas that
he used to recite it as, “I almost kept it hidden - from
myself.”* 11 Ibn ‘Abbas then would say, “Because nothing is ever
hidden from Allah’s Self.’^l ‘Ali bin Abi Talhah reported from
Ibn ‘Abbas that he said,
41 am almost hiding it “This means that no one knows its
appointed time except Me (Allah)." 131
Allah also said,
'fj £$ -V c&Lt 4 &}
4Heavy is its burden through the heavens and the earth. It
shall not come upon you except all of a sudden.} [7:187]
This means that its knowledge weighs heavily upon the
dwellers of the heavens and the earth.
Concerning Allah’s statement,
4,>ij uj j-i: y
4that every person may be reivarded for that which he strives .}
I will establish it and it is inevitable. I will certainly reward
every person who does something, according to what he did.”
f->-i - }J> ,v; . jji jUu jZ}
4 So whosoever does good equal to the weight of an atom shall
see it. And whosoever does evil equal to the weight of an atom
shall see it.} [99:7-8]
4You are only being requited for what you used to do.} [52:16]
Allah said,
; iyji y & yi}
4Therefore, let not divert you the one who believes not
therein,}
111 Fath Al-Qadir 3 :361 .
Ad-Durr Al-Manthur 5 :563 .
131 At-Tabari 18:285.
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The address here is
directed towards all
individuals who are
responsible (and
capable of taking
heed to this message).
This means, “Do not
follow the way of the
person who does not
believe in the Hour
(Day of Judgement)
and he only pursues
his desires in this
worldly life. He
disobeys his Lord and
only follows his
desires. Whoever
behaves like these
people, then verily he
has failed and lost.
4 lest you perish. $ This
means that you will
be destroyed and
J ruined.
/ <. ? *-i:i *// / «^ / > ** •!
X „ \\ , J<JU Alt Jp*
4And what will his wealth avail him when he goes down (in
destruction )?} [92:11]
'Sj crt^* & Ift J^j !SW i J> Jtt ijv'.y.jii. jL-;! iSjij Uj>
V_> &£. JU 1^. ^ 'iji Li^iJU , v ?^|>yii Jtt ^jlS Ij-i
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417. "And w/iaf is that in your right hatid, O Musa?"}
418. He said: "This is my stick, whereon I lean, and
wherewith I beat down branches for my sheep, and wherein I
find other uses."}
419. (Allah) said: "Cast it down, O Musa!"}
332
Ta/sir Ibn Kathir
^20. He cast it down, and behold! It was a snake, moving
quickly.}
421 . Allah said : "Grasp it and fear not ; We shall return it to
its former state."}
The Stick of Musa turned into a Snake
This was a proof from Allah for Musa and a great miracle.
This was something that broke through the boundaries of
what is considered normal, thus, it was a brilliant evidence
that none but Allah could do. It was also a proof that no one
could come with the likes of this (from mankind) except a
Prophet who was sent (by Allah).
Concerning Allah’s statement.
£j}
iAnd what is that in your right hand, O Musa?}
Some of the scholars of Tafsir have said, “He (Allah) only said
this to him in order to draw his attention to it.” It has also
been said, “He only said this to him in order to affirm for him
what was in his hand. In other words, that which is in your
right hand is a stick that you are familiar with. You will see
what We sire about to do to it now.”
iAnd what is that in your right hand, O Musa?}
This is an interrogative phrase for the purpose of affirmation.
s&}
iHe said: "This is my stick, whereon I lean..."}
I lean on it while I am walking.
iand whemoith I beat down branches for my sheep,}
This means, 1 use it to shake the branches of trees so that
the leaves will fall for my sheep to eat them.’ ‘Abdur-Rahman
bin Al-Qasim reported from Imam Malik that he said, “[It is]
when a man places his staff into a branch and shakes it so
that its leaves and fruit will fall without breaking the stick. It
333
Surat 20 ■ IB. Ha. ^ 2 - 35 ) (Part-16)
is not the same as striking or beating .”' 11 Maymun bin
Mahran also said the same.
Concerning his statement,
'n* 4j}
$and wherein I find other uses.}
This means other benefits, services and needs besides this.
Some of the scholars took upon themselves the burden of
mentioning many of these obscure uses.
Concerning Allah’s statement,
i(Alldh) said: " Cast it down, O Musa!"}
“Throw down this stick that is in your right hand, O MQsa.”
ctt
iHe cast it down, and behold! It was a snake, moving
quickly.}
This means that the stick changed into a huge snake, like a
long python, and it moved with rapid movements. It moved as
if it were the fastest type of small snake. Yet, it was in the form
of the largest snake, while still having the fastest of movements.
i moving quickly.} moving restlessly.
Concerning Allah’s statement,
iWe shall return it to its former state.} the form that it was in, as
you recognized it before.
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334
TafsTr Ibn Kathir
422. “And press your (right) hand to your (left) side: it will
come forth ivhite (and shining), ivithout any disease as another
sign”}
423. “That We may shoiv you (some) of Our greater signs."}
424. “Go to Fir' awn! Verily, he has transgressed .“}
425. He said : "O my Lord! Open for me my chest."}
426. "And ease my task for me;"}
427. “And loosen the bwt from my tongue,"}
428. “Tltat they understand my speech."}
429. “And appoint for me a helper from my family,”}
430. “Hanoi, my brother.”}
431. "Increase my strength with him,"}
432. "And let him share my task,"}
433. “ That we may glorify You much,"}
434. “And remember You much,"}
435. “Verily, You are ever seeing us."}
The Hand of Musa turning White without any Disease
This is the second sign of Musa. That is Allah has commanded
him to place his hand into the opening of his garment, as is
clearly stated in another Ayah. It mentioned here merely as a
passing reference, saying:
oil ill (Ji5,\j}
4Attd press your hand to your side :}
Allah said in another Ayah,
dXj j, ^ &&
4And draw your hand close to your side to be free from fear.
These are two signs from your Lord to Fir' awn and his chiefs.}
[28:32]
Mujahid said,
jt ill LLi-ij}
4And press your hand to your side :}
Surah 20. Ta Ha (22-35) (Part-16)
335
“This means put your palm under your upper arm.” 11 ' When
MOsa put his hand into the opening of his garment and
brought it out, it came out shining as if it were a half moon.
Concerning His statement,
hi 'O'-
}it will come forth white, without any disease}
This means without any leprosy, ailment, or disfigurement.
This was stated by Ibn ‘Abbas, Mujahid, Ikrimah, Qatadah,
Ad-Dahhak, As-Suddi and others. 12 ' Al-Hasan Al-Basri said,
“He brought it out, and by Allah, it was as if it were a lamp.
From this Musa knew that he had surely met his Lord, the
Mighty and Sublime .”' 31 This is why Allah says,
&& hi hx-ji}
iThat We may show you (some) of Our greater signs.}
Allah commanded Musa to go to Fir‘awn to convey the
Message
Allah said,
‘k &Jt di ^}
}Co to Fir' axon! Verily, he has transgressed .}
This means, “Go to Fir ‘awn, the king of Egypt, whom you left
Egypt fleeing from, and invite him to the worship of Allah
alone, Who has no partners. Command him to treat the
Children of Israel well and to not torment them. For verily, he
has transgressed, oppressed, preferred the worldly life and
forgotten the Most High Lord.”
The Supplication of Musa
i(Musa) said : "O my Lord! Open for me my chest, and ease
my task for me."}
111 At-Tabari 18:297.
121 At-Tabari 18:297,298.
131 At-Tabari 18:298.
336
Tafsir Ibn Kathir
Musa requsted his Lord to expand his chest for his mission.
For verily, He was commanding him with a great task and a
weighty affair. He was sending him to the mightiest king on
the face of the earth at that time. He was the most arrogant
and severe of all people in his disbelief, and He had the largest
army and the most powerful kingdom. He was the most
tyrannical and the most obstinate of rulers. His case was such
that he claimed not to know Allah at all, and that he knew of
no god for his subjects other than himself. Along with this,
Musa lived in his home for a period of time as a child. He
stayed in Fir ‘awn’s own room and slept on his bed. Then, after
this, he killed one of their people and feared that they would
retaliate by killing him in return. Thus, he fled from them and
remained an outlaw during this entire time. Then, after all of
this, His Lord sent him to them as a wamer calling them to
worship Allah alone, without associating partners with Him.
This is why he said,
iO my Lord! Open for me my chest, and ease my task far me.}
This means, “I cannot perform this task if You do not help me,
aid me and support me.”
life oi
iAnd loosen the knot from my tongue, that they understand
my speech.}
This is referring to the lisp that he had. This lisp was a result
of an incident when he was presented a date and a hot coal
stone and he placed the coal on his tongue instead of the
date. A detailed explanation of this story is forthcoming in the
following chapters. However, he did not ask Allah to remove
this affliction all together. Rather, he asked for removal of his
stammering so the people would understand what he intended
in his speech. He was only asking for what was necessary to
deliver his message. If he had asked for the removal of his
affliction in its entirety, it would have been cured for him.
However, the Prophets do not ask for any more than what is
required. Therefore, he was left with the remnants of this
accident that took place with his tongue. Allah informed of
what Fir ‘awn said concerning him,
337
Surah 20. Ta Ha (22-35) ( Part-16 )
Sv+i y> isM 'ji j* °S*- y $$
4Am ] not better than this one who is despicable and can
scarcely express himself clearly ? ^ [43 : 52 ]
This means that he is not eloquent in speech.
Concerning Allah’s statement,
'■&■$ oj !/.y 4
iAnd appoint for me a helper from my family, Harun, my
brother. $
This was also a request from Musa concerning something not
pertaining to himself. That was his request for the assistance
of his brother, Harun. Ath-Thawri reported from AbU Said,
from ‘Ikrimah, who said that Ibn ‘Abbas said, “Harun was
made a Prophet at the same moment that Musa was made a
Prophet.” 1 11 Ibn Abi Hatim recorded that ‘A’ishah went out
intending to perform 'Umrah and stopped to camp among
some bedouins. While she was among them she heard a man
say, “Which brother in this life was the most beneficial to his
brother?” The people said, “We do not know.” The man said,
“By Allah, I know.” ‘A’ishah said, “I said to myself about his
swearing, that he should not swear such an oath, singling
himself out as knowing what person was of most benefit to his
brother.” The man said, “It is MUsa, when he asked for
prophethood to be bestowed upon his brother.” Then ‘A’ishah
said, “By Allah, he has spoken truthfully.” This is why Allah
commended Musa by saying,
iAnd he was honorable before Allah .$[33:69]
Concerning MUsa’s statement,
.ft
ilncrease my strength with him.$ Mujahid said, “This means to
make my back strong.”
Ad-Durr Al-Manthur 5:567.
338 Tafsir Ibn Kathir
4 And let him share my task. } make him my consultant in this
matter.
1$><4 sy
4That we may glorify You much, and remember You much .}
Mujahid said, “A servant of Allah is not considered of those
who remember Allah much until he remembers Allah while
standing, sitting and lying down.” 111
Concerning his statement,
iVerily, You are ever seeing us. 4
This means in Your choosing us, giving us the prophethood
and sending us to Your enemy, Fir'awn. So unto You is all
praise for this.
c H di zz4 k ±4 *
Jj j^j 4 •■ii.fc 3r^\ ‘4 *43* '4 4 j 4 ^ zj~y m
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4 4tij 4^' o; l4ij oiiij 0> V j ^ 2l» atuiy*
436. (Allah) said: "You are granted your request, O Musa!" 4
437. "And indeed We conferred a favor on you another time
(before)."}
438. " When We inspired your mother with that which We
inspired."}
439. "Saying: ‘Put him (the child) into the Tabut and put it
into the river; then the river shall cast it up on the bank, and
there, an enemy of Mine and an enemy of his shall take him.'
And I endued you with love from Me, in order that you may be
brought up under My Eye."}
440. "When your sister went and said: ‘Shall 1 show you one
who will nurse him?' So We restored you to your mother, that
she might cool her eyes and she slwuld not grieve. Then you
did kill a man, but We saved you from great distress and tried
you with a heavy trial.”}
Al-Qurtubi 14:186.
Surah 20. Ta Ha (36-40) ( Part-16 )
339
Glad Tidings of the acceptance of Musa’s Supplication
and the Reminder of the Previous Blessings
This is a response from Allah to His Messenger, Musa, for
what he requested from His Lord. It also contains a reminder
of Allah’s previous favors upon him. The first was inspiring his
mother when she was breastfeeding him and she feared that
Fir ‘awn and his chiefs would kill him. Musa was bom during a
year in which they (Fir'awn’s people) were killing all of the
male children. So she placed him in a case and cast him into
the river. The river carried him away and she became grieved
and distressed, as Allah mentioned about her when He said,
& LjJaii \j J X}! .*J si jJ o
o!
iAnd the heart of the mother of Musa became empty. She was
very near to disclose his (case) had We not strengthened her
heart.} [28:10]
So the river carried him to the home of Fir ‘awn.
X
iThen the people of Fir'awn picked him up, that he might
become for them an enemy and a (cause of ) grief.} (28:8)
Means that this was a destined matter, decreed by Allah. They
were killing the male children of the Israelites for fear of
Musa’s arrival. Therefore, with Allah having the great authority
and the most perfect power, He determined that Musa would
not be raised except upon Fir'awn’s own bed. He would be
sustained by Fir'awn’s food and drink, while receiving the love
of Fir'awn and his wife. This is why Allah said,
4c?* ciHc 1) Jj jit, j Jje
iand there, an enemy of Mine and an enemy of his shall take
him. And I endued you with love from Me,}
This means that I made your enemy love you. Salamah bin
Kuhayl said,
4£ lia £&,}
iAnd 1 endued you with love from Me,}
340
Tafsir Ibn Kathir
“This means, 1 made My creatures love you.’ ” 11 '
iitt order that you may be brought up under My Eye.}
Abu Imran Al-Jawni said, “This means, *You will be raised
under Allah’s Eye.’ ”* 21
Concerning Allah’s statement,
4 When your sister went and said: 'Shall l show you one who
will nurse him?' So We restored you to your mother, that she
might cool her eyes}
When he was accepted into the house of Fir ‘awn, women were
brought in attempts to find someone who might be able to
nurse him. But he refused to breast feed from any of them.
Allah, the Exalted, says,
> 4 ®
iAnd We had already forbidden (other) foster suckling mothers
for him} \ 28:12]
Then, his sister came and said,
c* $ &
iShall I direct you to a household who will rear him for you,
and look after him in a good manner?} [28:12]
She meant, “Shall I guide you to someone who can nurse him
for you for a fee?” So she took him and they went with her to
his real mother. When her breast was presented to him, he
took it and they (Fir'awn’s family) were extremely happy for
this. Thus, they hired her to nurse him and she achieved great
happiness and comfort because of him, in this life and even
more so in the Hereafter. Allah, the Exalted, says here,
V) Jo S ^ 2)' s
iSo We restored you to your mother, tltat she might cool her
eyes and she shoidd not grieve.}
111 At-Tabari 18:303.
121 Fath Al-Qadir 3:367.
342
Surah 20. Ta Ha (40-44) ( Part-16 )
This means that she
should not grieve over
you.
iThen you killed man ,}
This means that he
killed a Coptic person
(the people of Egypt,
Fir ‘awn’s people).
4^ Oi
ibut We saved you from
great distress }
This is what he was
feeling due to Fir'awn’s
family intending to kill
him. So he fled from
them until he came to
the water of the people
of Madyan. This is
when the righteous
man said to him,
O; o*=
iFear you not. You have escaped from the people who are
wrongdoers.} [28:25]
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440. Then you stayed a number of years with the people of
Madyan . Then you came here according to the fixed term which
I ordained (for you), O Musa!}
441 . And 1 have chosen you for Myself.}
442. Go you and your brother with My Ayat, and do not, you
both, slacken and become weak in My remembrance.}
Surah 20. Ta Ha (40-44) ( Part-16 )
343
i <— lil ilUkJjl ^jjJl i£j!j Jlii
3li jt l>y^* tjjA-ji ! (J li t ^_nj : jii
uAdam and Musa met J 11 and Musa said, “You are the one
who made things difficult for mankind and you caused them to
be evicted from Paradise." Adam said, “Are you the one whom
Allah chose for His Message, and He selected you for Himself
and He revealed the Tawrah to you?" Musa replied, "Yes."
Then Adam said, "Did you find that it was preordained upon
me before He (Allah) created me?" Musa replied, "Yes."
Therefore, Adam defeated Musa's argument.^
Both Al-Bukhari and Muslim recorded this narration.
Concerning Allah’s statement,
4Co you and your brother with My Ayat,$
This means with My proofs, evidences and miracles.
idsj*
4And do not, you both, slacken and become weak in My
remembrance >
‘Ali bin Abi Talhah related from Ibn ‘Abbas that he said, “This
means do not be slow. ’’I 3 ' Mujahid reported that Ibn ‘Abbas
said, “This means do not be weak.” The meaning here is that
they should not slacken in the remembrance of Allah. Rather,
they both should remember Allah during their meeting with
Fir'awn so that the remembrance of Allah can be an aid for
them against him. The remembrance of Allah would be their
strength and their power that would defeat him.
Allah’s statement;
oyJt d',
4Go both of you to Fir'awn, Verily, he has transgressed.^
*** That is before intercession on the Day of Resurrection .
121 Fath Al-Bari 8 :288 , Muslim 4 :2043 ,2044 .
131 At-Tabari 18:312.
344
Tafsir Ibn Kathir
means that he has rebelled and become haughty and insolent
against Allah and he has disobeyed Him.
d# i id ti % %
iAnd speak to him mildly, perhaps he may accept admonition
or fear (Allah).}
This Ayah contains a great lesson. Even though Fir'awn was
the most insolent and arrogant of people and Musa was the
friend of Allah among His creation at that time, Musa was still
commanded to speak to Fir'awn with mildness and softness.
Therefore, their invitation to him was with gentle, soft and
easy speech that is used by one who is a close friend. This is
so that the message may have more effect on the souls, and so
it would have deeper and more beneficial results. This is as
Allah, the Exalted, says,
i^\ 'jt $ iXii jg; ^
ilnvite (mankind) to the ivay of your Lord with wisdom and
fair preaching, and argue with them in a way that is better .}
[16:125]
Concerning Allah’s statement.
iperhaps he may accept admonition or fear (Allah).}
This means that perhaps he will recant from that which he is
in of misguidance and destruction,
if
ior he will fear}
meaning that he will become obedient due to fear of Allah.
This is as Allah says,
iFor such who desires to remember or desires to show his
gratitude.} [25:62]
Thus, to remember means to recant from that which is
dangerous, and fear means to attain obedience.
uji] l»l£ V Jl» o' 3' L3* -1*^4 J 13] L
Surah 20. Ta Ha (45-48) ( Part-16 )
345
^L>r 1 % j i&i $ j-jG 'C& tg^uS
<>• J® v'jJ' J £4'j -6 U) ; ; iy!SjLif ^ ,>• j* .iCj <ji illL
445. Bof/i 0 / them said: “Our Lord! Verily, ive fear lest he
should hasten to punish us or lest he should transgress ."}
446. He (Allah) said: "Fear not, verily, I am xoith you both,
hearing and seeing . "4
447. “So go you both to him, and say: 'Verily, we are both
Messengers of your Lord, so let the Children of Israel go with
us, and torment them not; indeed, toe have come with a sign
from your Lord! And peace will be upon him who follows the
guidance!"}
448. 'Truly, it has been revealed to us that the torment ivill be
for him who denies, and turns away.' "}
Musa’s fear of Fir'awn and Allah’s strengthening Him
Allah, the Exalted, informs that MQsa and Harun pleaded to
Allah, expressing their grievance to him:
4(^4" o' 3 4 ^ i 0 ^
4Verily, ive fear lest he should hasten to punish us or lest he
should transgress .}
They meant that Fir ‘awn might seize them unexpectedly with a
punishment, or transgress against them by tormenting them,
when they actually did not deserve it. Ad-Dahhak reported
from Ibn ‘Abbas that he said that transgress here means, “To
exceed the bounds.” 1 11
4He (Allah) said: “Fear not, verily, I am with you both,
hearing and seeing."}
meaning; “Do not fear him (Fir ‘awn), for verily, I am with you
and I hear your speech and his speech as well. I see your
place and I see his place as well. Nothing is hidden from Me of
l 1 * Ad-Durr Al-Manthur 5 :580 .
346 Tafslr Ibn Kathtr
your affair. Know that his forehead is in My Hand, and he
does not speak, breathe, or use any force, except by My leave
and after My command. I am with you by My protection, My
help and My support.”
4So go you both to him, and say: "Verily, we are both
Messengers of your Lord. .
Musa admonishes Fir* awn
Concerning his statement,
^indeed, We have come with a sign from your Lord!}
meaning with evidence and a miracle from your Lord.
4And peace will be upon him who follows the guidance !}
meaning, “peace be upon you if you follow the guidance.’
Because of this, when the Messenger of Allah jg wrote a letter
to Heraclius, the emperor of Rome, beginning with,
ji> $\ jii J^5 ^ ^ .^1 ii 4ii ^
vltj; 4jlpJu i JLtu LI 1 ^jA jjL
• ( 4)1
o/n f/ie Name of Allah, the Most Gracious, the Most Merciful.
From Muhammad, the Messenger of Allah, to Heraclius the
emperor of Rome. Peace be upon him who follows the guidance.
Tims, to proceed: Verily, 1 invite you xoith the invitation of
Islam . So accept Islam and you will be safe, and Allah will give
you a double reward .» |11
Due to this, Musa and Harun said to Fir ‘awn,
if & & % U\ 'A a q f: '§ f
4And peace will be upon him who follows the guidance! Truly,
Fath Al-Bdri 1 :42 .
Surah 20. Ta Ha (49-52) ( Part-16 )
347
it has been revealed to us that the torment will be for him who
denies, and turns away .
In His flawless revelation, Allah has revealed to us that
torment is prepared exclusively for those who reject the signs
of Allah and turn away from His obedience. As Allah says,
i j, \£S X !:§& * ft*
4Then for him ivho transgressed all bounds, and preferred the
life of this world, Verily, his abode will be Hellfire [79:37-39]
Allah, the Exalted, also says,
iTherefore I have warned you of a blazing Fire. None shall
enter it save the most wretched. Wlw denies and turns away .}
[92:14-16]
Allah also says,
4So he neither believed nor prayed! But on the contrary, he
belied and turned away.} [75:31-32]
This means that he denied with his heart and turned away by
his actions.
jC Li jli ;.£ v 'cfJ> Jr if ^3 CfJ' L; Cs3j oli
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449. Fir" awn said: "Wlw then, O Musa, is the Lord of you
two?"}
450. [Musa] said: "Our Lord is He Who gave to each thing its
form and nature, then guided it aright."}
451. [Fir’atvn] said: "What about the generations of old?"}
452. [Musa] said: "The knowledge thereof is with my Lord, in
a Record. My Lord neither errs nor forgets."
The Conversation between Musa and Fir'awii
Allah, the Exalted, informs about Fir'awn that he said to
Musa, in his rejection of the existence of a Supreme Maker
and Creator, Who is the God of everything and his own Lord
and Owner:
348
Tafsir Ibn Kathir
$Who then, O Musa, is the Lord of you two?}
meaning “Who is the one who called you forth and sent you?
For verily, I do not know him and I have not given you any
god other than myself.”
i(Mfisa) said: "Our Lord is He Who gave to each thing its
form and nature, then guided it aright.”}
‘Ali bin Abi Talhah related that Ibn ‘Abbas said, “He is saying
that He created a mate for everything.” 1 11 Ad-Dahhak said that
Ibn ‘Abbas said, “He made the man a man, and the donkey a
donkey and the sheep a sheep.” Layth bin Abi Sulaym
reported from Mujahid that he said, “He gave everything its
form.” Ibn Abi Najlh said that Mujahid said, “He fashioned the
creation of every moving creature.”
Said bin Jubayr said concerning His statement,
f $L
i(Who) gave to each thing its form and nature, then guided it
aright.}
“He gave each of His creatures what is suitable for its
creation.”* 2 ' Therefore, He did not give man the form of a wild
beast, nor did He give wild beasts the form of the dog.
Likewise, the dog’s form is not like the sheep’s. He also gave
creature a suitable spouse, and He influenced everything
towards that mate. There is no species of creation that is
exactly like smother species. They are different in their actions,
their forms, their sustenance and their mating. Some of the
scholars of Tafsir have said that this statement, “He gave to
each thing its form and nature, then guided it aright,” is
similar to Allah’s statement,
4b¥
iAnd Who has measured; and then guided.} [87:3]
111 AMabari 18:316.
[2] Al-Qurtubi 11:204.
Surah 20. Ta Ha (53-56) (Part-16.
349
This means He measured out an ordained amount (of
sustenance, actions, etc.) and then guided His creatures to it.
He wrote the deeds, the appointed times of death and the
provisions. Then, the creatures traverse upon that and they
are not able to avoid it, nor are they able to abandon it. In
this Ayah Musa is saying that our Lord is the One Who
created the creation, measured out its ordainment and
compelled the creatures to that which He wanted.
o$> SC u
i(Fir'awn) said: "What about the generations of old?"}
The most correct opinion concerning the meaning of this, is
that when Musa informed Fir ‘awn that his Lord Who sent him
is the One Who creates, sustains, ordains and guides, Fir'awn
began to argue, using the previous generations as a proof. He
was referring to those people of old who did not worship Allah.
In other words, “If the matter is as you say, then what
happened to those people? They did not worship your Lord.
Instead they worshipped other gods besides Him.” Musa said
to him, in response to this, that if they did not worship Allah,
then Allah knows precisely what happened to them and He
will give them just recompense for their deeds, as is written in
Allah’s Book (of decrees). This Book is called Al-Lawh Al-
Mahfuz (The Preserved Tablet) and it is the Book of Deeds.
% 4S
}My Lord neither errs nor forgets .}
This means that nothing eludes Him and He does not miss
anything, whether it is small or great. He does not forget
anything and His Most Exalted knowledge is described as
encompassing everything. Blessed be He, the Exalted, the Most
Holy and free of any imperfections. The knowledge that
creatures have has two deficiencies. The first is that it does
not completely encompass anything, and the second is that
the creature is prone to forget after knowing. Therefore, Allah
has declared Himself above such deficiencies.
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350
Tafsir Ibn Kathtr
4 ^ • i— >j& *cjj1 juJy
<53. W?io /las made earth for you like a bed; and has opened
ways for you therein, and has sent down loater (rain) from the
sky. And We have brought forth with it various kinds of
vegetation .}
454. Eat and pasture your cattle; verily, in this are Aydt for
men of understanding.}
455. Thereof We created you, and into it We shall return you,
and from it We shall bring you out once again.}
456. And indeed We shoived him (Fir' awn) all Our Aydt, but
he denied and refused.}
The Completion of Musa’s Reply to Fir’awn
This is from the completion of Musa’s speech concerning the
description of His Lord when Fir'awn asked him about Him.
He (Musa) said,
sity
4He Who gave to each thing its form and nature, then guided
it aright.}
Then, Fir'awn attempted to present some argumentative
rebuttal during Musa’s reply. Yet, Musa continued by saying,
“He is the One Who made the earth as a bed for you.” Some
recited the word as Mihadan and others recited it as Mahdan,
which means ‘a place of rest that you settle down upon.’ It
also may mean “that which you stand upon, sleep upon or
travel upon its back.’
4&J. q p JCj}
4and has opened ways for you therein.}
This means, 'He made roads for you to walk upon their
shoulders.’ This is just as He, the Exalted, said.
4And placed therein broad highways for them to pass through,
that they may be guided.} [21:31]
Surah 20. Ta Ha (53-56) (Part-16)
351
iatid has sent down water from the sky. And We have brought
forth with it various kinds of vegetation .}
referring to the various species of plants, such as vegetation
and fruits. Some are sour, some are sweet, some are bitter
and there are other kinds as well.
iEat and pasture your cattle (therein);}
meaning, ‘something that is food for you and a palatable fruit
for you, and something that is for your cattle as fodder for
them, both green and dry.’
4 Verily, in this are Ay at.}
This means proofs, signs and evidences.
jjii
ifor men of understanding.} meaning those who possess correct
and upright intelligence realizing that there is no god worthy of
worship except Allah, and there is no true Lord other than Him.
b 6 p£ P4
^Thereof We created you, and into it we shall return you, and
from it We shall bring you out once again.}
meaning, ‘the earth is your beginning. For your father, Adam,
was created with dirt from the surface of the earth. You also
will be returned to the earth. This means that you will become
dirt when you die and decay.’ The statement, “And from it We
shall bring you out once again,” means,
4 jJL) iyliSj i— (j>}
iOn the Day when He loill call you, and you will answer ivith
His praise and obedience, and you will think that you have
stayed (in this world) but a little while!} [17:52]
This Ayah is similar to Allah’s statement,
/ . • /■ > .*■• s * * >-■ y* . /■ ■'►"i . ✓ .
4He said: "Therein you shall live, and therein you shall die, and from
it you shall be brought out."} [7:25]
352
Tafsir Ibn Kathir
Jr
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t'« a>\liii showed
Fir‘awn all of the
Signs but He did
not believe
Concerning Allah’s
statement,
'J& (jt &X i# Q}
4And indeed We showed
him (Fir'awn) all Our
Aydt, but he denied and
refused .}
This means that the
proofs, signs and evi-
dences were establi-
shed against Fir'awn
and he saw them with
his own eyes, but he
still denied and rejec-
ted them due to his
disbelief, abstinence
and transgression.
This is as Allah, the
Exalted, says,
4}jkj lit (tr-* 1 I*:
4And they belied them wrongfidly and arrogantly, though they
themselves were convinced thereof. $ [27:14]
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<J'j (yj 3U ^.iSy /UlX V Ucy> lillijj
iA0*
457. He (Fir'awn) said : “Have you come to drive us out of our
land with your magic, O Musa?"}
458. “Then verily, we can produce magic tire like thereof; so
appoint a meeting between us and you, which neither we nor
you shall fail to keep, in an open place where both shall have a
Surah 20. Ta Ha (57-59) ( Part-16 )
353
just and equal chance."}
459. (Musa) said: "Your appointed meeting is the day of the
festival, and let the people assemble when the sun has risen
(forenoon) ."}
Fir'awn describes Musa's Proofs as being Magic and
Their Agreement to hold a Contest
Allah, the Exalted, informs of what Fir'awn said to Musa
when he showed him the great proof. This great sign to
Fir'awn was Musa casting down his stick which became a
huge snake, and his pulling his hand out from under his arm
while it was glowing white without any illness. At this, Fir'awn
said, “This is magic that you have brought to us to bewitch us
and conquer the people, so that they will follow you. Then you
will outnumber us.” Fir'awn then said, “Your plan will not
work. We have magic just like yours, so do not let yourself be
deceived by that what you are doing.”
4^
4so appoint a meeting between us and you,}
Meaning, ‘a day that we can come together to present some of
our magic to confront yours. It will be at a specified place and
time.’ With this, Musa said to them,
4Your appointed meeting is the day of festival,}
That was the day of their celebration and their New Year’s
festivity. It was a holiday for them when they took vacation
from their work and came together for a large gathering. This
day was selected so that all of the people could witness the
power of Allah to do whatever He wills. They would see the
miracles of the prophets and the futility of magic to contest
the supernatural prophetic powers. This is why Musa said,
4S® Zk
4and let the people assemble} meaning all of them.
4Z>*
4when the sun has risen (forenoon).}
354
Tafsir Ibn Katlur
meaning in the morning, just before noon. In this way the
contest will be most visible, well lit, apparent and obvious in
plain view. This is the way of the Prophets. Their work is
always clear and apparent. It is never something hidden, or
something for sale. This is why he did not say that the
meeting should be at night, but rather, it was to be held
during the bright part of the day. Ibn ‘Abbas said, “The day of
their festivity was the day of ‘As/tCrd’.” 111 As-Suddi, Qatadah
and Ibn Zayd said, “It was the day of their great celebration.”
Said bin Jubayr said, “It was the day of their great bazzar.”
These statements are not contradictory. I say that Allah
destroyed Fir ‘awn and his armies on a day similar to this, just
as is confirmed in the Sahih J 21
‘Abdur-Rahman bin Zayd bin Aslam said, “It was a flat place
where all of the people were on the same level, having an
equal view of the event. There was nothing there that would
obstruct the view so that some people could see what others
did not.” 131
£m==* (Jp ii/Xi V -*-fl . V,cjS Jr £^»«i Oyyj
C at J&rj*-. i? W’if.
* £» gil Z> &S p } p
i60. So Fir' awn withdmv, devised his plot and theti came
back.}
461 . Musa said to them : "Woe unto you! Invent not a lie
against Allah, lest He should destroy you completely by a
torment. And surely, he ivho invents a lie (against Allah) ivill
fail miserably
462 Then they debated one with another what they must do,
and they kept their talk secret .}
463. They said: "Verily, these are two magicians. Their object
is to drive you out from your land with magic, and to take you
away from your exemplary way."}
111 Ad-Durr Al-Manthu.r 4 :540 , that is the 10th of Muharram.
121 Path Al-Bari 8 :288 .
131 At-Tabari 18:323.
Surah 20. Ta Ha (60-64) (Part-16)
355
464. “So devise your plot, and then assemble in line. And
whoever overcomes this day loill be indeed successful .''4
The Meeting of the Two Parties, Musa's Propagation of
the Message and the Magicians
Allah, the Exalted informs that when Fir'awn and Musa agreed
to an appointed meeting at a specified place and time, Fir'awn
began to gather some magicians from the cities of his
kingdom. Every person who had any affiliation with magic at
that time was summoned, and magic was very widespread and
in demand at that time. This is as Allah says,
4And Fir'awn said: “Bring me every ivell-versed sorcerer. "4
[10:79]
Then, the day came. It was the day when all of the people
gathered, which was well-known, being the day of the festival.
Fir'awn was there sitting upon his throne surrounded by the
elite officials of his kingdom. The subjects were all standing on
his right and his left. Then, Musa came forward leaning upon
his stick accompanied by his brother Harun. The magicians
were standing in front of Fir'awn in rows and he was prodding
them, inciting them and encouraging them to do their best on
this day. They wanted to please him and he was promising
them and inspiring them. They said,
oJ b} pj& (3$ ^ ^ ol & ofo
iWill there surely be a reward for us if we are the winners? He
(Fir'awn) said: “Yes, and you shall then verily be of those
brought near (to myself)."} [26:41-42]
V 3 ^ 3 }
4M.iisa said to them : "Woe unto you! Invent not a lie against
Allah..."}
This means, “Do not make an illusion before the people of
something that is not reeil, making it appear as if it were a
creature, when it is not really a creature. If you do this, then
you would be lying on Allah.”
356
Tafsir Ibn Kathir
ilest He (Allah) should destroy you completely by a torment . ^
This means, ‘He will destroy you with a destructive
punishment that will not spare anything, or anyone.’
4“...And surely, he who invents a lie will fail miserably.”
Tlten they debated one with another what they must do,}
It has been said that this means that they argued among
themselves. So one of them said, “This is not the speech of a
magician, but it is the speech of a Prophet.” Another said, “No,
he is only a magician.” There are other opinions that have
been mentioned about what they discussed. And Allah knows
best.
Allah’s statement,
iand they kept their talk secret.}
means, they held secret counsel among themselves about this
matter.
4They said: "Verily, these are two [Hadhan] magicians..."}
This is a way of speaking with some of the Arabs and this
Ayah has been recited according to the grammar of their
dialect. There are also others who recite it as,
j|)
Which carries the same meaning, “Verily, these are two
[Hadhayn] magicians.” This is the popular style of language in
Arabic grammar. The grammarians have extensive discussions
in reply to the first recitation and its grammatical explanation,
but this is not the place for such a discussion. The main point
is that the magicians said among themselves, “You all know
that this man and his brother (Musa and HarQn) are two
knowledgeable magicians who are quite aware of the skill of
magic. They want to defeat you and your people today and
conquer the people, causing the masses to follow them. They
want to fight against Fir ‘awn and his armies, and they are
seeking victory over him. And their ultimate goal is to expel
Surah 20. Ta Ha (65-70) (Part-16)
357
you from your land.”
Concerning Allah’s statement,
iand to take you away from your exemplary way.}
This means, they want to expose this way (of yours) openly,
which is magic.’ For verily, they were considered great because
of their magic. They had wealth and sustenance because of
this magic. They were actually saying, “If these two (Musa and
Harun) are victorious, they will destroy you and expel you
from your land. In doing so, they will be the first individuals
to do so, and they will be given great power of leadership
without you.” Ibn ‘Abbas mentioned concerning Allah’s
statement,
iand to take you away from your exemplary way.}
“This means their kingdom, which they were in, and their
livelihood.” 111 ‘Abdur-Rahman bin Zayd said, “This superior
way means that which they were upon.”
i<L p p pg*. \&}
iSo devise your plot, and assemble in line.}
This means, “All of you come together in one row, and throw
that which is in your hands at one time in order to dazzle the
eyes (of the people) and defeat this man and his brother.”
iAnd whoever overcomes this day will be indeed successful.}
meaning “Between you and us. As for us (the magicians), we
have been promised to be given an abundance of power and
sovereignty. And in reference to him (Mdsa), He will gain great
leadership.”
pit*; ijill J; Jt» (>■ Jj' o' ,jjt J Ul
d Ui ^ S&.
^ Uij U o L ■ _ ■ * j L*
111 An-Nasal in Al-Kubra 6 :396.
358
Tafslr Ibn Kathfr
4 ‘jjr* vi/ li*'« pU Ijaf Jjjte
465. They said: "O Musa! Either you throiv first or xoe he the
first to throio ?"}
166. [Musa] said: “Nay, throio you (first)!" Then behold! their
ropes and their sticks, by their magic, appeared to him as
though they moved fast.}
167. So Musa conceived fear in himself .}
468. We (Allah) said: " Fear not! Surely, you will have the
upper hand."}
469. “And throiv that which is in your right hand! It will
swallow up that which they have made. That which they have
made is only a magician's trick, and the magician will never be
successful, to whatever amount (of skill) he may attain.”}
470. So the magicians fell doivn prostrate. They said: "We
believe in the Lord ofHdriin and Musa."}
The Competition, Musa’s Victory, and the Magician’s
Faith
Allah, the Exalted, informs about the magicians when they
met Musa, that they said to Musa,
i'S J Zfr
4“Either you throiv first..."} meaning, “you go first.”
4 5*1' j; ju Jy jfid ji ui _, }
4" ■■■or we be the first to throiv?" (Musa) said: “Nay, throiv
you (first)!"}
This means, “you magicians should go first so that we can see
what magic you are going to perform and so that the true
state of their affair will become obvious to the people.’
SM p <:
4Then behold! their ropes and their sticks, by their magic,
appeared to him as though they moved fast.}
In another Ayah it says that when they threw,
359
Surah 20. Ta Ha (65-70) ( Part-16 )
{Then said: "By the might of Fir'awn, it is we who will
certainly win! "} [26:44]
And Allah, the Exalted, says,
iThey bexoitched the eyes of the people, and struck terror into
them, and they displayed a great magic.} [7:116]
Here, He says in this Surah,
S*. (^C*r
iThen behold! their ropes and their sticks, by their magic,
appeared to him as though they moved fast.}
They were a large numbered group and each one of them
threw a stick and a rope until the valley became full of snakes
piled on top of each other.
Concerning Allah’s statement,
4’ip.&y *** ‘i-?*
iSo Musa conceived fear in himself.}
This means that he feared for the people that they would be
tested and deceived by their magic before he could even have a
chance to throw what was in his right hand. Thus, Allah
revealed to him at the right moment, to throw what was in his
right hand, which was the stick. When he did so, it swallowed
what they had made. It became a huge, monstrous creature
with legs, a neck, a head and fangs. It went after these ropes
and sticks until none of them remained, except that it was
devoured and swallowed by this beast. At the same time, the
magicians and all of the people were watching with their own
eyes, seeing this amazing event in broad daylight. Thus, the
miracle was performed and the evidence was clear. The truth
prevailed and the magic was proven to be falsehood. This is
why Allah said,
/ '♦ » ,/ » / I •> ^ M /• i'/' • ' /; \
XtU* \yLm0 Li)7
iThat which they have made is only a magician's trick, and the
magician will never be successful, to whatever amount (of skill)
he may attain.}
So when the magicians saw the event and witnessed it with
360
Tafsir Ibn Kathir
their own eyes, while they were knowledgeable of the various
tricks and methods in the sciences of magic, they knew with
conviction that what Musa had done was not magic or
illusionary tricks. They recognized that it was the truth
without any doubt. They knew that no one had any power to
do this except for One Who says for a thing “Be,” and it is.
Therefore, when this happened, they fell down into prostration
to Allah. They said, “We believe in the Lord of all that exists,
the Lord of Musa and Hartin!” This is why Ibn ‘Abbas and
Ubayd bin TJmayr both said, “At the beginning of the day they
were magicians and at the end of the day they were
outstanding witnesses of faith.” 1 11
The Number of Magicians
Ibn Abi Hatim recorded that Ibn ‘Abbas said, “The magicians
were seventy men who were magicians in the morning, but
witnesses of faith by the time evening came.”* 21 Ibn Abi Hatim
also reported that Al-Awza! said, “When the magicians fell
down in prostration, Paradise was raised up before them until
they were looking at it.” 131 It is reported from Said bin Jubayr
that he said concerning Allah’s statement,
4<&
iSo the magicians fell dawn prostrate
“They saw their places (in Paradise) made clear before them
while they were in their prostration.” Tkrimah and Al-Qasim
bin Abi Bizzah both said the same.* 4 *
471. (Fir' awn) said: "Believe you in him before I give you
111 At-Tabari 18:340, 13:36.
121 Ibn Abi Hatim 7:2428.
* 3 ' At-Tabari 18:334.
* 4 * At-Tabari 18:334.
Surah 20. Ta Ha (71-73) ( Part-16 )
361
permission? Verily, he is your chief who has taught you magic.
So I will surely cut off your hands and feet on opposite sides,
and I will surely crucify you on the trunks of date palms, and
you shall surely know which of us can give the severe and more
lasting torment.”}
472. They said: “We prefer you not over what have come to us
of the clear signs and to Him (Allah) Wlw created us. So,
decree whatever you desire to decree, for you can only' decree
(regarding) this life of the world."'}
473. “ Verily , we have believed in our Lord, that He may
forgive us our faidts, and the magic to which you did compel
us. And Allah is better as regards reward in comparison to
your reward, and more lasting."}
Fir'awn’s turning against the Magicians, His
threatening Them and Their Reply
Allah, the Exalted, informs of Fir ‘awn’s disbelief, obstinance,
transgression and haughtiness against the truth in favor of
falsehood. When he saw what he saw of the magnificent
miracle and the great sign, and he saw those whose help he
sought accept faith in the presence of all of the people, and he
was absolutely defeated, he began to behave arrogantly and
cast accusations. He resorted to using his esteemed honor and
might against the magicians. He warned them and threatened
them saying,
if p:}
iBelieve you in him (Musa)} This means, “Do you have faith in
him?”
ip 3K 3 f3}
ibefore I give you permission?} meaning, “I have not commanded
you to do so, by which you have rebelled against me.” Then he
said a statement that he, the magicians and all creatures knew
was a forgery and an utter lie.
i'jp 4 ’pp Z\}
iVerily, he is your chief who has taught you magic.}
meaning “You all only took your magic from Musa and you
362
Tafsir Ibn KathTr
have made an agreement with him against me and my
subjects, that you would help him be victorious.” Allah says in
another Ayah,
iSurely, this is a plot which you have plotted in the city to
drive out its people, but you shall come to knoio .} [7:123]
Then he began threatening them. He said to them,
iSo I will surely cut off your hands and feet on opposite sides,
and I will surely crucify you on the trunks of date palms,}
meaning, “I will certainly make an example of you, I will kill
you in a public execution.” Ibn ‘Abbas said, “Thus, he was the
first person to ever do this (public execution, crucifixion).” This
was reported by Ibn Abi Hatim. 1 ' 1
Concerning Allah’s statement,
& 1*3 u;1 &%}
4 And you shall surely know ivhich of us can give the severe
and more lasting torment .}
This means, “You say that my people and I are astray and
that you (magicians), Musa and his people are following
correct guidance, but you will come to know who will be
punished and remain punished.” So when he attacked with
this and threatened them, their souls eased them because of
their belief in Allah, the Mighty and Sublime. They exclaimed,
4 Zjt U Je j3£j J
iThey said: “V\le prefer you not over what have come to us of
the clear signs..."}
meaning, “We do not chose you over the guidance and
conviction that we have received.”
iand to Him (Allah) Who created us.}
It could be that they were swearing, “By He Who has created
m
At-Jabari 13:34.
Surah 20. Ta Ha (71-73) ( Part-16 )
363
us.” It also could be connected in meaning to the clear signs
mentioned before it. In this case it would mean, “We do not
prefer you over our Originator and Creator, Who produced us
from a beginning that was nothing. He created us from clay
(or mud). Therefore, He alone deserves worship and humility
and you do not (Fir ‘awn)!”
iSo decree u<lu lever you desire to decree, $
“Do whatever you wish and whatever your hands are able to
achieve.”
ifor you can only decree (regarding) this life of the world .}
meaning, “You only have power in this world and it is a world
that will come to an end. Verily, we are hoping in the eternal
abode.”
U jiJ t£, fc\: Z[}
4 Verily, we have believed in our Lord, that He may forgive us
our faults,}
“Whatever evils that we did.” It specifically means, “which we
were forced to do of magic, in order to oppose the sign of Allah
and the miracle of His Prophet.’
Ibn Abi Hatim recorded that Ibn ‘Abbas said concerning
Allah’s statement,
iand the magic to which you compelled us.}
“Fir'awn took forty boys from the Children of Israel and
commanded that they be taught magic at Al-Farama . ,1 ’ He
said, Teach them knowledge that no one in the land knows.’”
Ibn ‘Abbas then said, “They were of those who believed in
Musa and they were of those who said,
^ A fort at the shore of Egypt, between Al-Arish, which is a town in
Northern Egypt, on the Mediterranean and Al-Fust&t, which is the
ancient Islamic city south of present-day Cairo. See Mu’jam Al-
Butdan. .
364
Tafsir Ibn Kathir
J
rn
’ftp? & P\SPpPiA> ’<p •PPp \y^S.
-'•'.'. T'-^i"'Ti<s £ ^i " i-C". . '.'. ■ ■" -Y.
j ui» iyy
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4 We /woe believed in
our Lord, that He may
forgive us our faults,
and the magic to which
you did compel us .}” 111
‘Abdur-Rahman bin
Zayd bin Aslam said
the same. 121
Allah’s statement,
XM" j,t{'
“!> J*-
4 And Allah is better as
regards reward in com-
parison to your reward,
and more lasting . >
means, “He is better
for us than you.”
i^j}
iand more lasting.}
More lasting in reward
than what you pro-
mised us and made us aspire to. It is apparent that Fir'awn
(may Allah curse him) was bent upon their punishment, and
that what he did to them was a mercy from Allah for them.
This is why Ibn ‘Abbas and others of the Salaf said, “They woke
up in that morning as magicians, but they became witnesses of
faith by the evening.”
jj> ji U*y .^jlj «>*j iQteA 'tj Ifj OjX ^ ^4*- jJ 06 UjJi A) Pi 0“ /^l ^ 1
J& k& zfri <g oj <£ p. 4$
i%& * i]>
474. Verily, whoever comes to his Lord as a criminal, then
111 Ad-Durr Al-Mcmthur 5:587.
121 At-Jabari 18:341.
365
Surah 20. Ta Ha (74-76) ( Part-16 )
surely, for him is Hell, wherein he will neither die nor live.}
i75. But whoever comes to Him as a believer, and has done
righteous good deeds, for such are the high ranks,}
476. ‘Adn Gardens, under which rivers flow, wherein they will
abide forever, and such is the reward of those who purify
themselves.}
The Magicians admonish Fir'awn
The clear intent of this is to be a completion of what the
magicians admonished Fir'awn with. They warned him of the
vengeance of Allah and His eternal and everlasting
punishment. They also encouraged him to seek Allah’s eternal
and endless reward. They said,
% 4 . o*
iVerily, whoever comes to his Lord as a criminal,}
This means, whoever meets Allah on the Day of Judgment
while being a criminal.
“it % Cifk V f+r *£ hf}
ithen surely, for him is Hell, wherein he will neither die nor
live.}
This is similar to Allah’s statement,
4Neither will it have a complete killing effect on them so that
they die, nor shall its torment be lightened for them. Thus do
We requite every disbeliever!} [35:36]
Allah also said,
-5 ^<#3i % & 4 <
4But it will be avoided by the wretched, who will enter the
great Fire. There he will neither die nor live.} [87: 11-13]
^ YV Ll jf . ^
4And they will cry : “O Malik (Keeper of Hell)! Let your Lord
made an end of us." He will say: "Verily, you shall abide
forever.”} [43:77]
Surah 20. Ta Ha (74-76) ( Part-16 )
367
ojjtiU 4)1 jU3li lili i
LlS U» 1>- jS il L* c^Jl 1
liijjS/l
« Paradise has one hundred levels and betiveen each level is a
distance like the distance between the sky and the earth. Al-
Firdaws is the name of the highest of its levels. From it springs
the four rivers and the Throne is above it. Therefore, ivhen you
ask Allah, then ask Him for Al-FirdawsJ 1,1
This narration was also recorded by At-Tirmidhi. 12 '
In the Two Sahihs it is recorded that the Messenger of Allah
said,
t^l $ J
i/r-* tfjJlj <■& “
j> till jjjj Ui <j* >t <!>)•
:JU jdVl Jjlli ill; !ji)l J^-3 U :l_^U - u
1 4)b cJl^j
«■ Verily, the people of the Tlliyyin will see those xvho are above
them just as you see the fading star in the horizon of the sky,
due to the different status of virtue between them .» The people
said, “O Messenger of Allah, these are the dwellings of the
Prophets.” He replied, «0/ course. Arid I swear by the One
Whom my soul is in His Hand, (it is for) men who had faith in
Allah and they believed the Messengers .» |31
In the Sunan collections this narration is mentioned with the
additional wording,
iLHilj IjI jjj a
“And verily Abu Bakr and 'Umar are of them and they will be
most favored .» |4 '
His saying,
111 Ahmad 5:316.
121 Tuhfat Al-Ahwadhi 7 :238 .
Fath Al-Bari 6:368, Muslim 4:2177. For the meaning of ‘ Uliyyin ,
see Surat Al-Mutaffifin (83 : 18-21) .
Abu Dawud 4:287, Tuhfat Al-Ahwadhi 10:141 and Ibn Majah
1:37.
368
Tafsir Ibn Kathlr
1^.}
4Adn Gardens, $ meaning established as a residence. It is merely
used here in reference to the high ranks mentioned previously.
4'^i. jiJiVf ja sffr}
iunder which rivers flow, wherein they will abide forever ,}
meaning that they will abide in it for eternity.
<& * &
iand such is tire reward of those who purify themselves.}
One who purifies himself from dirt, filth and associating
partners with Allah. This is the person who worships Allah
alone, without ascribing partners to Him, and he follows the
Messengers in the good they came with all that they claim.
Vj fej J 4-ijH ’ll U K ti tiij> j^A vin'L* cl &y> i JJ l j }
HI A*J» &J. <Wl v o(*T“f V* o; (•»»*»
/ , «■ ^
477 . And indeed We revealed to Musa: "Travel by night with
My servants and strike a dry path for them in the sea, fearing
neither to be overtaken nor being afraid."}
478. Then Fir' awn pursued them with his hosts, but the sea
[Al-Yamm] completely ovenvhelmed them and covered them
up.}
479. And Fir' awn led his people astray, and he did not guide
them.}
The Children of Israel leave Egypt
Allah, the Exalted, informs that He commanded Musa to
journey at night with the Children of Israel, when Fir ‘awn
refused to release them and send them with Musa. He was to
take them away from Fir'awn’s captivity. Allah expounds upon
this in Surahs other than this noble Surah. Musa left with the
Children of Israel, and when the people of Egypt awoke in the
morning they found that not a single one of them remained in
Egypt. Fir'awn became extremely furious. He sent callers into
all of the cities to gather together his army from all of his
Surah 20. Ta Ha (77-79) (Part-16)
369
lands and provinces. He said to them,
(3 jirjj
iVerily, these indeed are but a small band. And verily, they
have done what has enraged us.} [26:54-55]
Then when he gathered his army and organized his troops, he
set out after them and they followed them at dawn when the
sun began to rise.
Hji}
4 And when the two hosts saw each other} [26:61]
This means that each person of the two parties was looking at
the other party.
dp J® @ ley
4The companions of Musa said: "We are sure to be overtakett."
(Musa) said: “Nay, verily, with me is my Lord. He will guide
me."} [26:61-62]
MQsa stopped with the Children of Israel and the sea was in
front of them and Fir'awn was behind them. Then, at that
moment, Allah revealed to Musa,
3, ft 1 *is*&}
4 And strike a dry path for them in the sea.}
So Musa struck the sea with his stick and he said, “Split for
me, by the leave of Allah.” Thus, it split, and each separate
part of the water became like a huge mountain. Then, Allah
sent a wind to the land of the sea and it burned the soil until
it became diy like the ground that is on land. For this reason
Allah said,
> Vic V L-k (j
iand strike a dry path for them in the sea, fearing neither to be
overtaken...}
This means being caught by Fir'awn.
4£Z %}
inor being afraid.} meaning, “Do not be afraid of the sea
drowning your people.” Then, Allah, the Exalted, said,
370
Tafsir Ibn Kathir
J
‘JSKS^ r\v iSg^siiSi
,<ujSu^J^y i§p
Z*' >/• ><> ^,'» »Z ✓ ^ /,,,
CSybJi&ij fnC .
LA0*00\ Cj
jfcLitj jJ jjo^tiCy I^S j 5 GU j li ^ Cs^0j
Jl5l — \ ^ Ia g. .■ 4*a
Li^KiSjl^jLjiljwe bliiJ U l_j) U
iThen Fir'awn pursued
them with his hosts, but
the sea [ Al-Yamm ] com-
pletely overwhelmed
them }
Al-Yamm means the
sea.
i^4
iand covered them up.}
meaning, covered them
up with a thing that
was well-familiar to
them in such a situa-
tion, as Allah states;
u 051 z^pt}
i(i)&
4 And He destroyed the
overthrown cities. So
there covered them that
which did cover.}
[53:53-54]
As Fir'awn pursued them into the sea, misled his people and
did not lead them to the path of correct guidance, likewise, he
will go ahead of his people on the Day of Resurrection, and
will lead them in to the Hellfire. And evil indeed is the place to
which they are led.
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P* 1 yj \s?*£ £0 *-» \0u 'tj f0ijj U 0:1. it 0 ■
4 ^L,iSXJt\ f Ut*> ^f-j <>"Lj 0 Jj j±A .‘KjOSyk Jui t^s0
480. O Children of Israel! We delivered you from your enemy,
and We made a covenant with you on the right side of the
Mount, and We sent down to you manna and quail,}
371
Surah 20. Ta Ha (80-82) (Part- 16)_
481 . (Saying) eat of the Tayyibdt wherewith We have provided
you, and commit no transgression or oppression therein , lest
My anger should justly descend on you. And he on whom My
anger descends, he is indeed perished .4
482. And verily, I am indeed forgiving to him who repents,
believes and does righteous deeds, and then Ihtadd .4
A Reminder for the Children of Israel of Allah’s Favors
upon Them
Allah reminds of His tremendous favors upon the Children of
Israel and His numerous blessings. He saved them from their
enemy, Fir ‘awn, and He relieved their eyes by drowning him
and his hosts all at one time while they watched. Allah said,
4 And We drowned Fir' awn people while you ivere looking. 4
[2:50]
Al-Bukhari recorded that Ibn ‘Abbas said, When the
Messenger of Allah m came to Al-Madinah, he found the Jews
fasting the day of ‘ Ashurd ’. Therefore he asked them about it
and they said, This is the day that Allah gave Musa victory
over Fir ‘awn.’ Then, the Prophet said,
> > > ' „ > 1 • l * *_ 'r,
»a yyai
«We have more right to Musa (than them), so fast if.”* 1 '
Muslim also recorded this narration in his Sahih.
Then, Allah made a covenant with Musa and the Children of
Israel on the right side of the Mountain, after the destruction
of Fir'awn. This is the Mountain upon which Allah spoke to
Musa and He told Musa’s people to look at it when they
requested to see Allah. It is also the same Mountain upon
which Musa was given the Tawrah, while at the same time the
Children of Israel began worshipping the (statue of a) calf, as
A llah relates in the forth coming Ayat. The manna and quails
have previously been discussed in Surah Al-Baqarah [ and
111 Fath Al-Bari 8 :288 .
I 2 ' Muslim 1 :795 .
131 See Surat Al-Baqarah (2 :57) , and Surat Al-‘Araf (7 : 160) .
372
Tafsir Ibn Kathir
other Surahs. Manna was a sweet substance that descended
upon them from the sky and the quail [Sa/tfd] was a type of
bird that would fall down to them. They would fill every pot
with them as ample provisions until the following day. This
was a kindness and a mercy from Allah upon them. It was a
manifestation of Allah’s good treatment of them. For this
reason Allah says,
iEat of the Tayyibdt wherewith We have provided you, and
commit no transgression or oppression therein, lest My anger
should justly descend on you.}
This means, “Eat from this sustenance which I have provided
for you, and do not transgress against My sustenance by
taking it without necessity or you will be opposing what I have
commanded you.”
ilest My anger should justly descend on you.}
This means, “I will become angry with you.”
-U» JXc jaj}
iAnd he on whom My anger descends, he is indeed perished.}
‘Ali bin Abi Talhah related that Ibn ‘Abbas said, “This means
that he will indeed be made miserable.” 111
Concerning Allah’s statement,
sfj ^ i>j j^i}
iAnd verily, I am indeed forgiving to him who repents, believes
and does righteous good deeds,}
meaning, “Whoever turns to Me in repentance, then I will
accept his repentance regardless of whatever sin he did.”
Allah, the Exalted, even accepts the repentance of the Children
of Israel who worshipped the calf.
Concerning Allah’s statement,
itf}
m
At-Tabari 18:347.
Surah 20. Ta Ha (83-89) (Part-16)
373
iwho repents , > This means to turn away from what one was
involved in of disbelief, associating partners with Allah,
disobedience of Allah or hypocrisy.
Concerning Allah’s statement,
iand believes } This means the person’s belief in his heart.
4&P
iand does righteous deeds,} his action with his bodily limbs.
Concerning Allah’s statement,
4and then Ihtada .} ‘Ali bin Abi Talhah related that Ibn ‘Abbas
said, “This means that he then does not doubt.”* 11 Qatadah
said,
iattd then Ihtada .} “This means he adheres to Islam until he
dies.” We see here that there is a specific order in which these
things are presented. This is similar to Allah’s saying,
pt ip£ yr U of &
iThen he became one of those who believed and recommended
one another to perseverance and patience and recommended one
another to pity and compassion .} [90:17]
Li-J cyy j* - v " -dJuo It* J&y llSi ji CU jli
sf. oi pj* (i pji JU>i' L_l»- \jIj Jli
0* !jLyl b£r liCLj ^-*iy UiliJ l* [pli JwicSJgy p£2>} <0t s--**
IJC yiii *'_)>• /J IjLI*. p ’ay'i£>UJ' jjl pj' oj
X> !s+ ft X> X?* -*-$?» gy. “'iP ip*
4 r*.'i i«i
111 At-Jabari 18:347.
374
Tafslr lbn Kathir
4 83 . "And what made you hasten from your people, O
Musa? 4
484. He said: "Tim/ are close on my footsteps, and I hastened
to You, O my Lord, that You might be pleased ."4
485. (Allah) said: "Verily, We have tried your people in your
absence, and As-Sdmiri has led them astray. "4
486. Tfien Musa returned to his people in a state of anger and
sorrozv [Asifj. He said: "O my people! Did not your Lord
promise you a fair promise? Did theti the promise seem to you
long in coming? Or did you desire that wrath should descend
from your Lord on you, that you broke your promise to me?" 4
487. They said: "We broke not the promise to you, of our own
will, but we xvere made to carry the weight of the ornaments of
the people, then we cast them, and that was ivhat As-Samin
suggested. "4
488. Then he took out for them a calf which was mooing. They
said: "This is your god, and the god of Musa," but he had
forgotten. 4
489. Did they not see that it could not return them a word (for
answer), and that it had no power either to harm them or to do
them good? 4
Musa goes to the Appointment with Allah and the
Children of Israel succumb to worship the Calf
Allah relates what happened when Musa traveled with the
Children of Israel after Fir ‘awn’s destruction.
jli *41'* $ U J**-' y*-* •*+> Jf'- ^ ^
x e 3# * £ s 32 k s s&s pi
4And they came upon a people devoted to some of idols. They
said: "O Musa! Make for us god as they have gods." He said :
"Verily, you are a people who know not. Verily, these people
will be destroyed for that which they are engaged in. And all
that they are doing is in vain."} [7:138-139]
Then, Allah made a covenant with Musa of thirty nights after
which He added to them ten more nights. Thus, they were
forty nights in all. The covenant was that he was to fast these
Surah 20. Ta Ha (83-89) ( Part-16 )
375
number of days, during both the day and night. Thus, Mflsa
made haste to go to the Mountain and he left his brother, Harun,
in charge over the Children of Israel. This is why Allah says,
,U Jtt
i“And what made you hasten from your people, O Miisd?" He
said: “They are close on my footsteps ."}
These means that they have arrived and are settled near the
Mountain.
J>j Qjej}
iatid I hastened to You, O my Lord, that You might
pleased .}
meaning, “So You will be more pleased with me.”
be
i(Allah) said: “Verily, We have tried your people in your
absence, and As-Sdmin has led them astray."}
Allah informs His Prophet, Musa, of what happened to the
Children of Israel after he left them, and their deification of
the calf that As-Samiri had made for them.
During this time period, Allah wrote for Musa the Tablets,
which contained the Tawrah. Allah said,
iyi }£ jfl *&zy tly J-^=* uj 4 f \^fk=-j}
^ ijji-t ilujj
iAnd We ivrote for him on the Tablets the lesson to be drawn
from all things and the explanation for all things (and said):
"Hold unto these with firmness, and enjoin your people to take
the better therein. I shall show you the home of evildoers."}
[ 7 : 145 ]
This means, “I will show you the final outcome of what will
happen to those who abandon My obedience and oppose My
command.”
Concerning Allah’s statement,
iThen Miisa returned to his people in a state of anger and
sorroiv [Asif].}
376
Tafslr Ibti Kathir
This means that after Allah informed him of what they were
doing, he became extremely angry and upset with them. He
was very worried for them. During this time he received the
Tawrah, which contained their Shari'ah (Law), this was a great
honor for them. For they were a people who used to worship
other than Allah. Every person with sound reason and good
sense could see that what they were doing was false and
foolish. This is why Allah said that he (Musa) returned to them
in a state of anger and sorrow. The word for sorrow used here
is Asif, which is used to emphasize to the severity of his anger.
Mujahid said, “In a state of anger and sorrow means worried.”* 1 *
Qatadah and As-Suddi said, “ Asif here means in a state of
sadness because of what his people had done after him.”* 2 *
»- 'Jej (iS2 > jli^
4He ( Miisa ) said: "O my people! Did not your Lord promise
you a fair promise? ..."}
This means, “Did He not promise you in that which I have
spoken to you, every good in this life and in the Hereafter, and
the good end in the final outcome of things? You have already
witnessed how He helped you defeat your enemy (Fir'awn) and
He made you victorious over him and He blessed you with
other bounties as well through His help.”
}Did then the promise seem to you long in coming?}
meaning, ‘in waiting for what Allah had promised you and
forgetting His previous favors and the covenant that He made
with you before.’
iOr did you desire that wrath should descend from your Lord
on you,}
The word ‘Or’ here means ‘Nay, but.’ It is used here to
separate between a previous item and a coming item. It is as if
it is saying, “Nay, but you want to make permissible the anger
111 At-Tabari 18:350.
121 At-Tabari 18:350.
Surah 20. Ta Ha (83-89) ( Part-16 )
377
of your Lord upon you by what you have done. Therefore, you
have broken your promise to me.” The Children of Israel said
in reply to Musa’s blame and rebuke,
i\£L -il-Ac y uU
4 We broke not our promise to you of our own will,}
Meaning by our power and our choice. Then, they began
making lame excuses and they told him how they got rid of
that which they were carrying of Coptic jewelry that they had
borrowed from them (the Egyptian Copts) when they left
Egypt. Therefore they cast it, meaning that they threw it away.
Thus, it became a calf that made a moaning sound that would
gradually rise in pitch. This calf was an ordeal, a hindrance
and test. This is why Allah said,
€£ ^ g &£ Jit 4^
i" ...that was what As-SamirT suggested." Then he took out (of
the fire) for them (a statue of) a calf which was mooing. }^
Muhammad bin Ishaq reported that Ibn ‘Abbas said,
iThis is your god, and the god of Musa.}
“So they became religiously devoted to it (the call) and they
loved it with a love that they had never loved anything else
with before.” Allah then says,
^but he had forgotten.} This means that he abandoned what he
was following of the religion of Islam. This is referring to As-
Samiri. 12 * Allah says in refuting them and rebuking them, and
also explaining to them their folly and foolishness in that which
they had done,
4 Did they not see that it could not return them a word (for
answer), and that it had no power either to harm them or to do
than good?}
111 Tarikh At-Tabari 1 :422, At-Tabari 18:355.
121 Tarikh At-Tabari 1 :424 ,425 .
378
Tafsir Ibn Kathir
This is about the calf. ‘Do they not see that it does not
respond to them when they ask it and when they speak to it?’
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iand that it had no poioer either to harm them or to do them
good? 4
Meaning in their worldly affairs and matters of the Hereafter.
Ibn ‘Abbas said, “Nay, by Allah, the moaning sound of the calf
was nothing but wind that would enter into its behind and
come out of its mouth, thus causing it to make a sound.” 111
In a Hadith of Al-Fitun recorded from Al-Hasan Al-Basri, it is
mentioned that this calf’s name was Bahmut. 121 In reference
to the excuse of these ignorant people, they claimed that they
were merely ridding themselves of the jewelry of the Copts. In
the process of doing so, they cast the jewelry (into the pit of
fire) and ended up worshipping the calf. Thus, they were
seeking to rid themselves of something detestable, but wound
up doing something even worse. This is similar to an authentic
narration reported from ‘Abdullah bin Umar. A man from Iraq
asked him about the ruling of mosquitoes’ blood if it get on
one’s garment. The man wanted to know if it is permissible to
pray in such a garment or not. Ibn ‘Umar replied by saying,
“Look at the people of Iraq. They killed the grandson of the
Messenger of Allah sg, Al-Husayn, and yet they’re asking
about the blood of the mosquito. ” |3 '
(4b d\j -tjdi
t?) gj* &■
490. And Hdriin indeed had said to them beforehand: "O my
people! You are being tried in this, and verily, your Lord is
(Allah) the Most Gracious, so folioiv me and obey my order.
491. They said: 'We will not stop worshipping it, until Musa
returns to us."$
(1 * An-Nasal in Al-Kubra. 6 :396 .
^ An-NasaT in Al-Kubra 6 :396. This text is not considered authentic.
131 Fath Al-Bari 10:440.
Surah 20. Ta Ha (92-94) ( Part-16 )
379
Harun prohibits them from worship of Calf and the
Persistence of the Children of Israel in doing so
Allah, the Exalted, informs of Harun’s attempt to prohibit
them from worshipping the calf and his telling them that this
was only a test for them. He told them that their Lord was the
Most Beneficent, Who created everything and decreed for
everything its just measure. He is the Owner of the Mighty
Throne, the One Who does whatever He wants.
4 < 4 ^
iso follow me and obey my order. }
Meaning, “Follow me in that which I am commanding you with
and leave that which I forbid you from.”
iThey said : "We will not stop ivorshipping it, until Musa
returns to us."}
meaning, “We will not cease in our worship of this calf until
we hear what Musa has to say about it.” So they opposed
Harun in this matter and they fought against him, nearly
killing him.
v fKi && &}
4 . (JJ pj ftCj-P. xjf. Jju J ■IpfL Pi fj jfp, 51X>
192. (Musa) said: "0 Harun! What prevented you when you
saw them going astray ;"}
193. " That you folloioed me not (according to my advice to
you)? Have you then disobeyed my order?"}
194. He (Harun) said: "O son of my mother! Seize (me) not by
my beard, nor by my head! Verily, I feared lest you should say :
“You have caused a division among the Children of Israel, and
you have not respected my ivord!'"}
What happened between Musa and Harun after Musa
returned
Allah informs of what happened when Musa returned to his
people and saw the great matter that had taken place among
them. With this he became filled with anger and he threw
380
Tafsir Ibn Kathir
down the Divine Tablets that he had in his hand. Then, he
grabbed his brother HarUn by his head and pulled him
towards himself. We expounded upon this previously in Surat
Al-A‘rdf, where we mentioned the Hadith,
cguij \s £ji jJt
« Information is not the same as observation.^
Then, he began to blame his brother, Harun, by saying,
$What prevented you when you saw them going astray; that
you followed me not?}
meaning, “You should have informed me of this matter as
soon as it happened.”
iHave you then disobeyed my order?}
“In that which I entrusted to you,” referring to Musa’s
statement,
jZ $ Jx}
iReplace me among my people, act in the right way and follow
not the way of the mischief-makers .}[7 :142]
4He (Harun) said: “O son of my mother!”}
This mentioning of the mother was Harun’s attempt to soften
Musa’s anger, because he was MUsa’s biological brother and
they had the same parents. The mentioning of the mother here
is more delicate and profound in bringing about gentleness
and mildness. This is why he said,
40 son of my mother! Seize (me) not by my beard, nor by my
head!}
This was Harun’s excuse to Musa for being delayed from
coming to him and informing him of the great mishap that
111 Ahmad 1:271.
Surah 20. Ta Ha (95-98) ( Part-16 )
381
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^cAii- ^\}
iVerily, I feared}
meaning, “I was afraid
to come after you and
inform you of this,
because I thought you
might accuse me of
leaving them alone
and causing division
between them.”
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iand you have not
respected my word!}
This means, “And you
did not take care of
what I commanded
you to do when I left
you in charge of them."
Ibn ‘Abbas said,
“Harun was respectful
and obedient to
Musa.”* 1 *
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495. (Miisa) said: "And what is the matter with you. O
Samiri?"}
496. (Samiri) said: “I saw what they saw not, so I took a
(Qabdah) handful (of dust) from the (hoof) print of the
(i|
At-Jabari 18:359.
382
Tafsir Ibn Kathfr
messenger and threio it. Thus my inner self suggested to me.'"}
497. Musa said: "Then go away! And verily, your
(punishment) in this life will be that you will say: 'Touch me
not)' and verily, you have a promise that will not fail. And
look at your god to which you have been devoted. We ivill
certainly bum it, and scatter its particles in the sea."}
^98. Your God is only Allah, there is no God but Him. He has
fidl knowledge of all things.}
How As-Samiri made the Calf
Musa said to As-Samiri, “What caused you to do what you
did? What presented such an idea to you causing you to do
this?” Muhammad bin Ishaq reported from Ibn ‘Abbas that he
said, “As-Samiri was a man from the people of Bajarma, a
people who worshipped cows. He still had the love of cow
worshipping in his soul. However, he acted as though he had
accepted Islam with the Children of Israel. His name was
Musa bin Zafar.” 1 ' 1 Qatadah said, “He was from the village of
Samarra.”’ 2 ’
4‘ii JLi^
i(Sdmiri) said: "I saw what they saw not."}
This means, “I saw Jibril when he came to destroy Fir ‘awn.”
iso I took a handful (Qabdah) from the print of the messenger}
This means from the hoof print of his (Jibril’s) horse.’ 3 ' This is
what is well-known with many of the scholars of Tafsir, rather
most of them. Mujahid said,
iso l took a handful (Qabdah) from the print of the messenger}
“From under the hoof of Jibril’s horse.” He also said, “The
word Qabdah means a palmful, and it is also that which is
grasped by the tips of the fingers.” Mujahid said, “As-Samiri
111 Tdrikh At-Tabari 1:424.
’ 2| At-Tabari 18:363.
131 At-Tabari 18:362.
Surah 20. Ta Ha (95-98) (Part-16)
383
threw what was in his hand onto the jewelry of the Children of
Israel and it became molded into the body of a calf, which
made a light moaning sound. The wind that blew into it was
the cause of its sound.”’ 11 Thus, he said,
iand I threw it This means, “I threw it along with those who
were throwing (jewelry).”
iThus my inner self suggested to me.}
This means that his soul considered it something good and it
was pleasing to his self.
The Punishment of As-Samiri and the burning of the
Calf
Thereupon,
Y jyu J 4 ^ v-fcjk J^S}
i(Musa) said: “Then go aioay! And verily, your (punishment)
in this life ivill he that you will say: ‘ Touch me not.’"}
This means, “Just as you took and touched what was not your
right to take and touch of the messenger’s foot print, such is
your punishment in this life, that you will say, “Do not touch
(me).’” This means, “You will not touch the people and they
will not touch you.”
& &}
iand verily, you have a promise }
This means on the Day of Resurrection.
ithat will not fail.} you will have no way to escape it. Qatadah
said,
Y JyS oty
ithat you ivill say: ‘Touch me not.'} “This is referring to a
m At-Tabari 18:362.
384
Tafslr Ibn Kathir
punishment for them and their remnants (i.e. those who have
their disease) today still say ‘Do not touch.’”
Concerning Allah’s statement,
4$ci 3 ^'y & if)}
iand verily, you have a promise that will not fail.}
Al-Hasan, Qatadah and Abu Nahlk said, “You will not be
absent from it.” 11 ’
4And look at your god} that which you worshipped,
4 to which you have been devoted.} that which you established
worship of, which was the calf.
A A y 4 ' #
iYour God is only Allah, there is no God but Him. He has full
knmoledge of all things.}
Mtisa was saying to them, “This is not your god. Your God is
only Allah, the One Whom there is no true God except Him.
Worship is not befitting to anyone except Him. For everything
is in need of Him and everything is His servant.
Concerning the statement,
s ly j£=» £*)}
4He has fill knowledge of all things.} The word 71m (knowledge) is
in the accusative case for distinction. It means that He is the
All-Knower of everything.
40* ’ft* 10}
4(Allah) surrounds all things in (His) knowledge.} (65:12)
And He says,
t’J- & %}
4And (He) keeps count of all things.} [72:28]
Therefore,
IM
At-Tabari 18 :364 .
Surah 20. Ta Ha ( 99-101 ) (Part-16)
385
Mi*
- ^ v>
iNot even the weight of a speck of dust escapes His
knoivtedge (34:3|
He also says,
V} ^ % yC « ^Vf
4
4Nof <i /e<i/ falls, but He knoivs it. There is not a grain in the
darkness of the earth nor anything fresh or dry, but is writteti
in a Clear Record .} [6:59]
And He says,
# > t ^ ^
y i. £= > 4 J* j&S 4»jj jit > VI ^:Vt j iib
4And no moving creature is there on earth but its provision is
due from Allah. And He knoios its dwelling place and its
deposit. All is in a Clear Book.} [11:6]
The Ayat that mention this are numerous.
,<jU J* .. ^ , ] ; ^~~= V W) ^ JJj ji U ^ iiUL 4 _ r aij
i99 . Thus We relate to you some information of what happened
before. And indeed We have given you from Us a Reminder.}
4100. Whoever turns away from it, verily, they will bear a
heavy burden on the Day of Resurrection.}
4101. They will abide in that - and evil indeed will it be tlwt
load for them on the Day of Resurrection .}
The Entire Qur'an is the Remembrance of Allah and
mentioning the Punishment of Those Who turn away
from It
Allah, the Exalted, is saying to Prophet Muhammad sg, “We
have told you (O Muhammad) the story of Musa and what
happened with him, Fir'awn and his armies, just as it actually
happened. Likewise, We relate to you the information of the
past just as it happened, without any increase or decrease. We
386
Tafsir Ibn Kathir
also gave you a remembrance from Us, the Mighty Qur’an, no
falsehood comes to it from before it or behind it.’ It is a
revelation from One Most Wise, Most Praiseworthy. No Prophet
was given any Book like it or more complete than it, since the
time of the previous Prophets who were sent, until their being
sealed off with the coming of Muhammad No Prophet was
given any Book containing as much information than the
Qur’an about what has past and what would be. The
judgement concerning the distinction between mankind is
taken from it. Therefore, Allah says about it,
iWhoever turns away from it,i This means whoever denies it and
turns away from following its commands and instructions,
while seeking guidance from other than it, then Allah will
mislead him and send him on the path to Hell. This is why
Allah says,
iWhoever turns away from it, verily, they ivill bear a heavy
burden on the Day of Resurrection .>
Burden here means sin. This is as Allah says,
‘ij
iBut those of the sects that reject it , the Fire will be their
promised meeting place. $ [11:17]
This applies generally to whoever the Qur’an reaches of the
Arabs, the non-Arabs, the People of the Book and others. This
is as Allah says,
iThat 1 may therewith warn you and whomsoever it may
reach. } [6:19]
The Qur’an is a final warning for everyone it reaches. Whoever
follows it, then he is rightly guided and whoever opposes it
and turns away from it, then he is misguided. He will be
wretched in this life, and he is promised that on the Day of
Resurrection his abode will be the Hellfire. For this reason
Allah says,
Surah 20. Ta Ha (102-104) ( Part-16 )
387
4i-i 4 *7 3$ j>j< jyA joji
^PWioewer turns away from it, verily, they will bear a heavy
burden on the Day of Resurrection. They will abide in that.}*
[ 20 : 100 - 101 ]
They will not be able to avoid this or escape it.
4And evil indeed will it be that load for them on the Day of
Resurrection .}►
'4fc*!r“ p [*"4 (*f-" Ojr^>C i .Jit.liy Xg£ j&j J> gfi (X.¥
& 4 & k tip#
4102. The Day when the Siir will be blown: that Day, We
shall gather the criminals blue-eyed .)>
4103. They will speak in a very loiv voice to each other
(saying) : "You stayed not longer than ten. ”4
4104. We know very well what they will say, when the best
among them in knmoledge and wisdom will say: "You stayed
no longer than a day !”$
The Blowing of the Siir and the Day of Resurrection
It has been confirmed in a Hadith that the Messenger of Allah
was asked about the Sur and he replied,
“It is a horn that will be blown into .»***
It has been related in a Hadith about the Siir, on the authority
of Abu Hurayrah that it is a huge horn that has
circumference as large as the heavens and the earth. Tlie
angel Israfil will blow into it. 121 Another Hadith has been
related which states that the Prophet sg said,
«*J ji^j jl f£j\j j 0^1)1 ,Jdl Ji O/iJl v_~^-L4 j JjIS’d
“How can I be comfortable when the one with the horn is
^ 1 * Tuhfat Al-Ahwadhi 9:116.
At-Tabarani in At-Tawal no. 36.
388
Tafsir Ibn Katiur
holding it in his lips and his forehead is leaning forward,
waiting to be given permission (to blow it).*
The people said, “O Messenger of Allah, what should we say?”
He said,
Jz iii &J- : \JJ>
*Say: Allah is sufficient for us and what a good protector He
is. Upon Allah we place our trust. s’ 1 *
Concerning His statement,
fry 'J&jf
4And We shall gatl\er the criminals blue-eyed. $
It has been said that this means having blue eyes due to the
severity of their horrifying situation.
iThey will speak in a very low voice to each other. }
Ibn ‘Abbas said, “This means whispering among
themselves.”* 21 This means that some of them will be saying to
others,
<j£4jgJol»
4You stayed not longer than ten >
meaning in the abode of the worldly life, you only tarried there
for a little while. The time was equivalent to ten days or so.
Allah, the Exalted, then says,
io)A
4We know very well what they will say,$
This means in their condition of conversing amongst
themselves.
Si*
iwhen the best among them in knowledge and wisdotn will
s ay;}
* 1 * Tuhfat Al-Ahwadhi 9:117.
121 At-Tabari 18:371.
389
Surah 20. Ta Ha ( 102-104 ) ( Part-16 )
the one with perfect intelligence amongst them,
it* %
iYou stayed no longer than a day!}
This is because on the Day of Judgement they will sense the
shortness of the worldly life within themselves. For the worldly
life, with its repetitious time periods and successive nights,
days and hours, is as if it is just one day. For this reason, on
the Day of Resurrection the disbelievers will think the worldly
life was very short. By this they mean to prevent thie
establishment of the evidence against them due to the
shortness of time that they had. Allah says about this,
> K:
(y° (Mr
iAnd on the Day that the Hour will be established, the
criminals will swear that they stayed not but an hour} until
His statement.
v ^
4but you knew not.”} [30:55-56]
Allah also says,
pz & * a t jj}
4Did We not give you lives long enough, so that whosoever
would receive admonition could receive it? And the wamer
came to you.} [35:37]
Allah, the Exalted, also says,
<4 & ’}• ji* jfjji j ’£}
VI
4(Allah will 
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